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THE NEW TESTAMENT CONFERENCE February 27, 1960
Dr. Chauncey C. Riddle

As one assesses the achievements of mankind he cannot help but marvel at three elements of our century which are historically unique. The first is the practical power of scientific knowledge which has become the sine qua non of both national prestige and survival in both military and economic competition. Secondly, one sees the contagious spread of semi-democratic government, bringing the opportunities and responsibilities of political autonomy to peoples who have lived under despotic power at least since the beginnings of recorded history. Thirdly, the technology of transportation and communication has forced upon all the awareness that the welfare of each people is vitally interconnected with the welfare of other peoples.

Certain age-old constants also persist in this modern world to keep us somewhat painfully aware of continuity with the past. Technology is yet, as ever, used to coerce and enslave the lives of men. Science has brought no amelioration of tyranny, but has rather increased the power of the tyrant over the oppressed. Twentieth century nationalism and semi-democracy reveal and repeat what the Greeks well knew, that democracy becomes a precarious balance of selfish interests which progressively deteriorates as individuals seek to further their own interests at the expense of others.

Transportation and communication in our day retrench the power of the few to control the minds and lives of many. The main difference is that far fewer now control many more. Though we may be glad for the improvements of the 20^th century, optimism is quite misplaced in the midst of the life-and-death struggle for survival and freedom.

Amidst the strange contrasts and despair of our age there stands one ideal which is as untarnished as it is untried. This ideal is the standard set by one Jesus of Nazareth as found in the New Testament, and more particularly in the synoptic gospels. This ideal has been lived by very few people. I wish to emphasize that Western civilization, though being nominally Christian, has never seen a truly Christian nation. It is my thesis that only as men recognize and accept the true Christian ideal, as found in the Gospels, have we any right to hope for real happiness and peace either in this world or the next.

Let us turn to an examination of the message of the synoptic gospels. These gospels may be conveniently divided into two kinds of subject matter—historical and didactic. That is to say, we receive from them information about Jesus and information from Jesus. Let us first consider the historical phase. The writers of the synoptic gospels are historically concerned with one main objective, to present to us the evidence which they had of the divinity of Jesus of Nazareth. They recount to us carefully the visitation of angels and the annunciation; the divine conception of a worthy daughter of Judah; the fulfilling of scripture in Christ’s birth and life; the testimony and preparation of the acknowledged prophet, John the Baptist; the miracles of healing, the control of nature, the commanding of devils, the understanding and prescience which witnessed unto Jesus’ supernatural power; the perfection of His life in enduring temptations, derision, unfaithfulness and thoughtlessness of associates; His torture and death; the kindness and mercy which He extended to all who would receive; the justice of his cleansing of the temple and accusation of the Jews; the exactness of His knowledge of the law and all that the prophets had spoken; the humility, deference and reverence which he showed before His Father; the clarity and authoritativeness of His teachings; the terribleness of the suffering of the Atonement; the nobility that He showed so plainly on the cross; and the joyful reality of the resurrection of the Savior and His triumph over all of His and our enemies.

In all these things the writers of the synoptic gospels show us that this man Jesus was not only a man as we are, but that he was also a God, our God. They show us that Jesus was not only a human being, but that he was a perfect human being. They show us that he was not only a great teacher, but that he was “one having authority” and that his teachings are true. Their separate witnesses to these things are binding upon all who read those words. All men are free to discard the gospels as fable and fantasy, but they are not ever again free from the testimony borne by those writers that the Son of God lived and died for us, and that the responsibility of the divine message he taught is incumbent upon us. I hope it does not seem to you that I labor this point of the witness to the divinity of Jesus unduly. We live in an age of skepticism, of doubt and private interpretation of all things. It is today fashionable to reject the historicity of the Bible in deference to pseudo-scientific fictions which attempt to construct a naturalistic account of the origin of those records. Adoption of such a naturalistic point of view indeed wins for us the commendation and acclaim of worldly men who cannot countenance the divine nature of Christ because it makes them inferior to Him and derogates the synthesizing powers of the human mind in favor of divine revelation. If we fear only the possibility of being accepted unto so-called learned men, indeed we had best bow to their conspiracy for humanizing and fictionalizing Jesus. But if we fear God, we know that the opinions of men are but frost on a dark morning, which melts into oblivion before the penetrating rays of the sun of divine power and spiritual insight.

Jesus is the Christ, the Son of the living God, and all who would bear his name had best accept him as divine or not pretend allegiance to him at all. For if they do not accept him as divine through the witness and guidance of the spirit, what they do accept is not him but their own rationally concocted and carefully purged notion of what they want him to be. I take, then, the point that the first and foremost message of the gospels is a witness to the divinity of Jesus Christ.

Let us turn now to the message that the Savior gave to the world, which message becomes the more important because of the authority of him who delivered the message. The message itself may be usefully dichotomized into 1) the standard or righteousness prescribed by the Savior, and 2) the ways of making our lives accord with that standard of righteousness.

The standard of righteousness set by the Savior is stated simply and directly in the Sermon on the Mount, “Be ye therefore perfect, even as your Father which is in heaven is perfect.” (Matthew 5:48) In other words, men are to shun and eschew any degree of unrighteousness, including even the very appearance of evil, that they might truly be the children of their Father in Heaven. While obvious limitations of physical imperfection and intellectual blindness hamper all men during this life, the point of the Savior is clear. Moral perfection, which consists in complete obedience to the directions of God, in other words, complete repentance, is a possible attainment during this state of mortality for all who receive the gospel and its saving ordinances in this life. Furthermore, no life less than this standard is acceptable unto God for those who wish to obtain the celestial kingdom.

This standard of perfection does not mean that he who sins is lost forever. It simply means that all of us—who are all sinners—must repent and bring our conduct to the level wherein we cease sinning completely. Sin consists of disobedience to the commandments of God. Perfection consists, then, of perfect or complete obedience to God, and that perfection is entirely available to men who are yet in the state of mortality. There are those who assert that perfection is an unapproachable ideal, impossible to any human being. Indeed, those who say such speak correctly in one sense. It is indeed impossible for any unaided human being to become perfect. The natural man is an enemy to God and has been since the Fall of Adam, and will be forever unless he yields to the enticing of the Holy Spirit and puts off the natural man and becomes a saint through the Atonement of Jesus Christ.

Fallen men have not the ability nor the knowledge to become perfect in and of themselves, but the grand and glorious message of the Gospel of Jesus Christ is that there is a power of God unto perfection. Through yielding ourselves to the guidance of the Holy Ghost, to be led in all things, we can know in all circumstances and problems what we should and can do to avoid sin and live as our Father in Heaven desires that we should. When we come to that point we need no longer sin, and if we don’t sin, we can then be forgiven of any and all past errors through the Atonement of Jesus Christ.

The rich young man came to Jesus and asked him what to do to obtain eternal life. The Savior gave to him the basic standards of righteousness inherent in the Law of Moses. When the young man replied that all those things he had kept from his youth up, the Savior replied, “If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.” (Matthew 19:21) Note two things: first, the Savior gave the opportunity to this already quite good young man to go toward perfection, then and there. Secondly, the more important of the two requirements for his perfection was to come follow Him. Come with me and I will lead you to perfection, the Savior essentially said. “But when the young man heard that saying, he went away sorrowful: for he had great possessions.” (Matthew 19:22) Though nigh unto perfection, he denied the final steps. Perhaps he consoled himself in later life with the false platitude, “Well, it is impossible for any human being to become perfect, anyway.”

What the Savior told the rich young man accentuates the relationship of the standards of the Law of Moses to the message of perfection which the Savior restored. Moses, too, knew the fullness of the Gospel of Jesus Christ and sought diligently to instruct the children of Israel in the ways of celestial salvation. But they would not have perfection, preferring a yoke less grievous to be borne. Thereupon the Lord, through Moses, prescribed for them a moral standard much less demanding but accompanied by ceremonial requirements of much greater demand upon time and substance. The multitude of sacrifices was intended as a schoolmaster to show them that the Ten Commandments satisfied only a partial righteousness, and that only through the Atonement of Christ and living the higher law could they receive the celestial kingdom. But most of Israel lost the point of what Moses gave them, and it was necessary for the Savior to emphasize emphatically to the Jews, “Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.” (Matthew 5:20)

The Savior clearly contrasted the old righteousness with perfection.

      Ye have heard that it was said by them of old time, Thou shalt not kill: … But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: … (Matthew 5:21–22)

      Ye have heard that it was said by them of old time, Thou shalt not commit adultery:

      But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. (Matthew 5:27–28)

      It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:

      But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery. (Matthew 5:31–32)

      Again we have heard that it hath been said by the of old time, Thou shalt not forswear thyself, … But I say unto you, Swear not at all, …

      But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. (Matthew 5:33–34, 37)

      Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:

      But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. (Matthew 5:38–39)

      Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

      Be ye therefore perfect, even as your Father which is in heaven is perfect. (Matthew 5:43–44, 48)

The Savior in these passages is in no way belittling or disowning the standards of righteousness of the Law of Moses. Indeed they are prerequisites for living the higher law. A man cannot have a clean mind if he commits adultery, as he cannot love his enemy if he cannot love his neighbors and friends. But having obtained that foundation, it is necessary for those who wish to return to the presence of their Father in Heaven, to go on unto perfection. That this is impractical by worldly standards is obvious. The Savior himself observed that the children of this world are wiser in their generation that the children of light. But the children of light have different goals and standards than those of the world. The children of light seek to become as their Savior, that in no thing should they ever hurt or harm any of our Father’s children.

A more abstract manner of contrasting the Law with the gospel is to regard the contrast of law and principle. A law is a standard of action which prescribes how a person should act in a situation explicitly defined by the law or its interpreters. A system of such laws consists essentially of proscriptions concerning things which persons of the society must not do or the way in which they must do certain things in order to avoid penalty. Avoidance of penalty then becomes the reason for obeying the law in most systems of social justice. The complementary but generally unstated notion that automatically accompanies such a system of law is that any act which is not proscribed by law is automatically lawful. The human tendency is then to consider all things which are lawful, either given by the law or not mentioned by the law, as being good. But it will be immediately recognized that this is strictly a second-rate good. If the system of laws is both comprehensive and up to date, it will preserve certain goods to society. But every human system of law has been found to have lacunae, legislators not being able to foresee all the ways of doing evil, and not being able to legislate against all variations which they do foresee. Historically, laws have been the solution to certain gross abuse. Wrongs recognized by a non-legal standard are made legally wrong and thereby to some degree controllable in civil society. But much suffering is usually needed to make the need felt. We lose many horses before all the barn doors get shut. Worse yet, the good intentions of the legislator often miscarry, and law becomes a weapon of “just” injustice upon segments of its citizenry.

The sum, then, of the good of law is that it encourages a minimal righteousness by force, as the adulterer or idolator among the children of Israel was stoned to death. The evil of law is that satisfying the law becomes confused with the standard of true good which guided the original creation of those laws.

In contrast then with a minimal level of righteousness under a system of law, we have a maximal orientation under the aegis of principle. Principles are as laws, guides for action, but they are general. They cover all cases without exception. They do not serve to correct specific social abuse, but rather clearly to delineate abuse and to lift the aspirations of man to ultimate righteousness. The motivation for living by a principle is not extrinsic as with law; it does not depend upon punishment. For he who lives by principle lives so far above the standard demanded by law that that demand is not than satisfied. Rather is he who lives by principle is motivated by the desire to do the truly right thing, that which will bring only happiness and success to himself and to all others whom his actions affect. This is to say further that the principles of the gospel are not arbitrary. They are not the fiat of an omnipotent demon. Rather are they the plan of happiness as taught by One who Himself mastered happiness. He who lives by principle, by the principles of the Gospel of Jesus Christ, does so because of his own desire to obtain the fruits of the principle, out of a positive attraction to do good rather than from a repulsion from fear or pain.

The standards of the Gospel of Jesus Christ are the standards of happiness. Men who truly seek good will not seek just to avoid the traps of the law, but will seek fully to exploit the possibilities of happiness in thorough and continuous application of true principles in their lives. Men who live by principle need little human government for they seek the welfare of all others in governing themselves. Men who live by law must have policemen, lawyers, judges and legislators, desperately trying to close the gaps in a morally devolving society. True morality is, then, related to principles rather than law, even if the laws are good laws, as were the Law of Moses.

Thus we are brought in our discussion to the second point which the Savior taught. Having set for us the goal of perfection, he then delineated the principles of perfection. When asked which is the greatest commandment, the Savior replied, “Thou shalt love the Lord thy God with all thy heart, and with all they soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself.” (Matthew 22:37–39)

Moses had told the people that they should not have any other gods before Jehovah. The law was that they should not have anything to do with any other gods, but how far a cry is this from loving the true and living God with all one’s might, mind and strength! To honor and sustain God is surely different from acknowledging him. Yet can he demand our love? He can demand that we do not falsify the record by substituting false gods in his stead. But love cannot be coerced. There is no penalty for not living by the principle except the loss of the blessing. Penalty pertains primarily to law, but opportunity for the greatest blessings attaches to principles.

Thus it is that there are three degrees of worthiness. Those who cannot live by the basic laws of God are punished for their transgressions and receive the least of all the eternal rewards, telestial. Those who abide the basic law but will not seek out and live by the principles or higher laws neither suffer nor gain the highest, though their eternal kingdom is superior to those who cannot keep the basic or terrestrial laws. But those who seek out and live by the principles of the gospel are then adjudged by God to be worthy, and they gain the greatest of eternal blessings, eternal life, celestial.

But if men would be perfect, how can the first principle of loving the Lord become a reality in their lives? The Savior answered this by the words, “If ye love me, keep my commandments.” (John 14:15) Those who love the Lord will exercise faith, which is willing and devoted obedience to his commandment. That is why the Savior told the rich young man, “Come and follow me.” Having mastered the Law of Moses he was in a position to join the faithful band who did follow Christ, who had forsaken all in order that they might receive the personal guidance of the Savior in the perfecting of their individual lives, to be with him, to watch him, to hear him, to serve him, to wait upon him. What a priceless opportunity to be with God and to learn to love him with all one’s ability! But the rich young man, apparently motivated more by the fear of poverty than by the love of righteousness, forsook that opportunity. Indeed the love of righteousness is the key to the celestial kingdom, for those who truly love righteousness will truly love God, who is the very epitome of that righteousness. And it pleased God to bless those who love him for his righteousness with direction and power, leading them from grace to grace, from principle to principle, from one level of righteousness to another, until he leads them unto perfection.

But the disciples of the Savior soon discovered that having talked with the Lord was not enough. Out of his sight the devils resisted them, and they found themselves as Peter, weak in doing good. Knowing this weakness, the Lord had from the beginning provided a messenger, the Holy Ghost, through whom He could be with each of His disciples wherever they were and whatever their righteous mission. Thus He promised the multitudes, “Blessed are the poor in spirit [who come unto me]: for theirs is the kingdom of heaven.” (Matthew 5:3) (3 Nephi 12:3)

The Lord is kindly disposed to those who do not have the Holy Ghost, and if they will but seek him, the Lord, they shall be blessed and made rich in spirit. Righteousness can then be theirs, and if they follow the Savior through the words of the spirit, they will receive the celestial kingdom. Again the Lord says, “Blessed are they which do hunger and thirst after righteousness: for they shall be filled [with the Holy Ghost]. (Matthew 5:6)

The first principle of the gospel then, is, faith in the Lord Jesus Christ, or, in other words, obedience to the words of the Savior as they are given to us by the Holy Ghost; or, to love the Lord with all our heart, might, mind and strength. Knowing this first principle, then it becomes the key to all others. “But, seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” (Matthew 6:33)

Thus the message of the synoptic gospels is essentially this: Jesus, the anointed one, lived a perfect life and died for our sins. If we truly hunger and thirst after his righteousness and desire to be perfect, we shall receive the power of God, the Holy Spirit, so to become. Every statement, every teaching, every parable in the gospels is a glimpse of these grand truths.

The world has many problems, and the future does not look bright. But bright indeed is the message of the Gospel of Jesus Christ. All who are heavy-laden can come unto Him and find rest, for his yoke is light and easy to be borne. Would that those that profess to know the gospel as it has been truly restored, might seize upon this message and live it, to bring again Zion upon the earth, to be a light that so shines unto all men that they might be constrained to acknowledge that the kingdom of Zion is in very deed the Kingdom of our God and His Christ.

(Written about 1960)

Individuality

The key to individuality is a lively sense of personal freedom. This is the recognition that there are many aspects of our personal lives which we can control. To accept the responsibility for these aspects and to make them what we want them to be, is to be an individual.

Individuality is a social, metaphysical, introspective state of affairs. It is a function of the religion of the person. It can be fostered by any influence or agency which promotes personal thought and personal responsibility.

Values

The great value available to children is undoubtedly happiness.

Happiness, as opposed to mere pleasure, stems from the following combinations:

1. Individuality
2. Accomplishment
3. Social Harmony

The principal value conflict would likely be that of undisciplined pleasure vs. happiness. Cultural forces largely tend to promote pleasure as the great good (e.g., most advertising). The forces which promote happiness are basically religious (church and school).

Cultures

Cultures are mythological concepts invented to deal with people as averages (masses). Actually no two people have exactly the same values, ideas and habits. As long as we do not make “cultures” into definite absolutes, they can be useful concepts.

A “culture” is simply other people. The more one is involuntarily like those around him, the less individuality he has. The opportunity to be in a situation of multiple cultures is one factor necessary to free a person from his “mother” culture to become the person he desires to be.

Cultural contrast threaten a person if he has no individuality. If he has none, he desperately needs the group to think and feel for him. Therefore: Since cultural contrast is a real and present reality, we can help people to feel culturally comfortable by encouraging them to be individuals (to think and feel for themselves).

Solution to the problem of youth.

Youth will acquire three things, if fortunate.

1. A lively sense of individuality. This will involve deliberate choosing of a culture to be one’s “own,” but freedom to move from it to others, or to try to change it.
2. Linguistic ability. To be able to speak at least two languages well is critical. One language must be the dialect of the cultural group which the person chooses as his own. The other language must be the national norm; this frees him from his dialect and subculture. Linguistic ability gives a person mobility and educational opportunity.
3. Practical skill. To have at least one marketable skill is essential to the mental and moral (as well as the economic) health of every adult. To let a child grow up without acquiring one is to curse him. Such a skill is the key to accomplishment.

Location: Can be anywhere people are. Fortunately, there are some uninhabited places on earth as yet. But when you go there, such places are no longer uninhabited.

Access: You don’t have to find it; it finds you. Lucky are you if there is some place you can go to get away from it. Even more lucky if you don’t take it with you.

The Gates: Swing in. Anyone can enter. It takes a precise combination of faith in Jesus Christ and the ordinances of the gospel administered by true servants of Christ to open the gates to get anyone out.

Inhabitants: Most anyone you meet.

Exceptions:

• All little children.
• Valiant members of the Church of Jesus Christ of Latter-day Saints.
• Other people truly seeking to be followers of Christ.
• People born lacking normal mentality.

Polity: Run strictly by force. Lies used as psychological force, backed up by physical force. Government by “deals”: exchanges of power. Ultimately controlled by Satan and his followers in the Spirit world.

Main Sport: To see who can get the most control over the most people for the longest period of time. Great goal: to control everyone on earth. Some have come close to that goal; many have died trying.

Religion: Self-service. Everyone out to see what he can get for himself. A few are eminently successful. Also a few misfits are to be observed doing good for others with no thought of reward.

Culture: Employment of all artistic and cultural modes to promote carnality (dominion of flesh over spirit), sensuality (dominance of physical senses over conscience) and devilishness (spiritual damnation and degradation).

Program for enlarging GHP (gross hellish product): Teaching children lies and encouraging Latter-day Saints to be critical of those who preside over them.

History: Founded by Cain; extremely active and successful until destroyed by a flood. Re-established by descendants of Noah and has flourished in wars, contentions, bloodshed, strife, crime and tyranny ever since.

Future:  Will be destroyed again in a few years. By fire.

Most interesting phenomenon: The chains. The chains of hell are false traditions of men: fathers, priests, professors, doctors, lawyers, historians, economists, presidents, etc. Everyone is tangled in them except babies and a few humble people who refuse to believe or obey anyone except Jesus Christ.

Principal rival: Zion, but it comes and goes, and is always small. Zion is only nibbling at hell so far in this dispensation. Zion lacks power today because many members of the true church are in the chains as yet.

Principle achievements: Has succeeded in preventing the replenishing of the earth. Has kept most humans in slavery ever since its founding. Perpetual source of war, misery, disease and ignorance. Enjoying great prosperity under the names “Socialism” and “Communism” in modern times.

Biggest problems: Babies, and true Latter-day Saints.

Sources of Power: Universities, governments, most churches, armies, navies, and “society.”

Lingua franca:  Money

Traveler’s Warning: Get out before the fire comes.

Tip to missionaries: Look for the misfits.

Warning to missionaries: As soon as you find all the misfits, the roof will fall in.

(P.S. For a more extended description, open your eyes.)

The concept of behavioral objectives has been a signal contribution to education. It brings into focus and control the objective measurement of overt effects of teaching inputs.

When considering behavior objectives in a gospel context, however, it must be kept in mind that the context of the idea of behavioral objectives is psychological behaviorism. That theory presupposes that man is a material machine, without a spirit or soul, without independent intelligence or agency. If those presuppositions were true, then indeed all that need concern us would be physical input and output relative to a given human body-machine. Concern with inner mechanisms might be interesting, but would be unnecessary.

But man is not a material machine. He is a dual being. The spirit in man is the person with the physical body, the body being only the tabernacle. Agency in man lies with the spirit, not the body. Therefore it is the spirit of man that must be affected by gospel teaching, and the most important effects will in turn be spiritual: response of the spirit of a man to the Holy Ghost, control by the spirit over the physical body, etc. This is to say that concern with behavior objectives, (overt actions of the physical body) may well miss the point completely.

Indeed there will be physical results from proper spiritual effects. Signs do follow those that believe, and behavior does change upon genuine conversion. The problem is that if the exclusive focus is on behavioral objectives, the spiritual side can easily be short-circuited, and the desired behavioral objectives be attained without a spiritual change. It is well known that increased church attendance, for instance, can be materially programmed; social and psychological pressures can be put in effect to cause more physical bodies to appear in church meetings. But the behavioral objective has been attained without a change of character. When the pressure ceases, so does the effect. To work principally for behavioral objectives is to fall into Satan’s same plan which was rejected in the council in heaven.

The Lord’s way is to teach principles of truth by the power of the Holy Spirit. The desired effect is a hunger of the recipient spirit for the truth and a desire to live by truth sufficient to cause a voluntary striving for a change of personality, or spiritual character. As the character changes, the actions of the body will also change—and perhaps change permanently. Even when the original stimulus is withdrawn, the person will continue in the newly acquired strength in righteousness because he is inner-directed. His own desires furnish a continuing stimulus, and his newly strengthened character provides, with the help of the Lord, the means to continuing desired covert and overt effects.

What if a person does not respond? Does this signal the failure of the Lord’s method? This would be a failure if concern is only for behavior objectives. But the Lord’s program is a program of agency. The measure of its efficiency is to provide guaranteed opportunity, not guaranteed behavior changes. With that opportunity, the recipient person can change his character if he wishes, or he can reject the Lord; that is his God-given choice to make. If the person does not respond, the Lord will usually continue to extend the opportunity: his hand is stretched out all the day long. But there does come a time when he withdraws the opportunity: his Spirit will not always strive with man.

The ideas contrasted above have important ramifications for teaching in the church. Some of them are as follows:

1. The absolute prerequisite for all teaching in the church should be the companionship of the Holy Spirit.
2. Subject matter should be prepared and administered in teaching situations strictly as the teacher is guided in faith and prayer by the Holy Spirit.
3. The principal teaching objective should always be spiritual impact: a kindly, resourceful invitation to know of the truth and to change one’s own character voluntarily, witnessed by the Holy Spirit.
4. The attainment of behavioral objectives should always be measured by spiritual, not statistical means. (Statistics can tell me what is not happening spiritually, but never of themselves do they show what is happening spiritually.)
5. One converted spirit is worth a thousand conforming bodies.
6. If bodies are conforming, for whatever reason, feed the spirits in them!

Our testimony is what we know to be true from our own personal experience.

As we act in faith in Jesus Christ, following the whisperings of the Spirit, we come to know for ourselves what happens when one puts his trust in the Lord. The more obedient to the Lord we are, the more he blesses us. As he blesses us, we come to know for ourselves that the promises of the message of the Gospel of Jesus Christ are true. This knowledge is our testimony of the gospel. It grows in strength as we continue in obedience to the Lord. It decreases as we return to evil ways.

Having a testimony is no guarantee that anyone will continue faithful. Our agency allows us to choose as we wish. But no one can live all of the gospel without a strong testimony. The sacrifices are too great to perform unless we know for ourselves that we are doing the will of the Lord.

The word sacrifice means to “make holy.” Man cannot become holy through his own efforts alone. Neither can God make men holy if men will not to their part. Man’s part in becoming holy is to use his agency to obey God. Inasmuch as men obey God, they do not do other things which are evil.

In ancient times the token of man’s obedience to God was the sacrifice of animals. Men killed and burned with fire their best animals to show the Lord that they loved him more than their choicest possessions and to show that they looked forward to the Atonement and death of Jesus Christ.

Since the Savior’s death, the token of man’s sacrifice has been to partake of the emblems representing the Savior’s flesh and blood in what we call “the sacrament.” As men partake of the sacrament, they renew their promises at baptism to become holy in obedience to the Lord. If that token is meaningful, men are making the true sacrifice: a broken heart and a contrite spirit. They are broken-hearted in remembering their offenses against their fellow men and against their God who died for them. They are contrite in a humble determination to offend no more by obeying God in all things. As they obey God in all things, they are cleansed from sin through divine power, and become holy men of God: saints.

What is revealed truth?

It is ideas implanted in the mind of a man which are a representation of actual states of the universe, past, present, future and distant given in a scope and detail adequate to the needs he has for discharging a responsibility.

How does one obtain revealed truth?

By obedience to the requirements God has set, namely faith in Jesus Christ, repentance, baptism, and receiving the Holy Ghost by the laying on of hands.

How does one know revealed ideas are true?

By the tests of rational self-consistency of revealed ideas with each other, by agreement with the empirical universe, by success when acting according to ideas given, and by witness of divine personages. This kind of truth has been known among men from the time of Adam.

Why did other claimants to “truth” come into being?

Because men have with regularity rejected revealed knowledge, various substitutes have appeared to fill the void.

1. Apostate religious “truth” is hypocritical propaganda. It enables men to salve their consciences and to enjoy promises of salvation, but lacks consistency, power and agreement with divine revelation.
2. Poetic truth is an irresponsible sentimentalism which affords an escape from reality. Sometimes quite moral and in no way necessarily bad, it nevertheless it often diverts the attention of men from more important and more efficacious nourishment.
3. Scientific truth is spiritually blind ad hoc rationalization which enables mankind to agree on descriptions and theoretical explanations of the physically observable universe, One of its great strengths is that it enables technical achievement and manufacturing efficiently (that is to learn to deal effectively with recurrent problems having controllable variables). It is limited to extrapolation of the here and now to everything else.

Why is revealed truth superior to these rivals?

Revealed ideas give men

1. an understanding of states of the universe anywhere, anytime, which are pertinent to the problems of their present situation.
2. an understanding of what should be states of the universe here, now, and elsewhere in order for men to obtain a maxim of happiness.
3. an understanding of what to do to turn what “is” into what “could be.”

This is a bald claim to the availability of omniscience, but unfortunately claimed by but few persons and actually possessed by even fewer.

What about the supposed limitations of revealed truth?

1. Authoritarian: it is authoritarian only for those who don’t have it. Every man is supposed to be and can be his own priest and prophet.
2. Private: Everything mental is private, but people with similar experience can communicate about their experiences.
3. Variable: No two persons have exactly the same situations or problems. Revealed truth is given by degrees in tailor-made portions to suit the capabilities and diligence of the recipients, thus giving the appearance of variability. But each person eventually comes to the same understanding as others if he goes far enough.
4. Subjectivity: Revealed ideas are the most stern task-master men know of; but only he who has struggled in the Spirit knows this.

Conclusion

Any person who could compare revealed ideas with other claimants to “truth” would see that as to power, dependability, and availability, revealed ideas have no peer. But men shy away from revealed ideas because one cannot gain nor benefit from them without restructuring his moral life. The burden of repentance causes most men to shrink from the divine light and to heap calumny on those who possess it.

Chauncey C. Riddle

The Holy Priesthood is power and authority from Jesus Christ to accomplish the work of godliness on this earth. By this power the earth and the world were created. By this power men have been placed on the earth as children of God. Through it men are born again of water and of Spirit to a newness of spiritual life. True happiness and peace in this life and eternal life in the world to come are achieved only through the power of the priesthood. These generalizations come to this point: only when men and women learn to accept the proper role of the Priesthood in their lives can the eternal blessings of God begin to flow unto them. What is that proper role?

The proper role of the Holy Priesthood is to be the power by which our lives are governed and by which we govern. To honor the Holy Priesthood is to honor our Savior. He has ordained every office, calling and stewardship in His Kingdom. To accept that power, either in being governed or in governing, is to accept explicitly Jesus Christ as our Savior.

What does it mean to be governed by the Savior? Paul tells us that the Lord:

gave some , apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. (Ephesians 4:11–13)

It is the goal of saints to become perfect, to become as the great Exemplar, Jesus Christ. This can be done only as men take upon themselves the divine nature. The same power by which Jesus was perfect is the power of the Holy Priesthood to make men perfect. The Savior overcame the world and extends to every human being the same privilege through the power of his Priesthood:

And the glory which thou gavest me I have given them, that they may be one, even as we are one: I in them and thou in me, that they may be made perfect in one; and that the world may know that thou has sent me, and hast loved them, as thou hast loved me. (John 17:22–23)

But according to Paul what is it that enables men to become perfect or “whole”? It is the guidance of the Lord’s anointed. He sends his prophets to reveal the mind, will and power of God to all who would be edified. As men humble themselves in mighty prayer and repentance before their Father in Heaven, the Holy Spirit teachers them to see the prophets as the personal representatives of the Savior. Such men see no tyranny or threat in the prophets; rather they feel hungry to be instructed by those from whom they feel the Holy Spirit radiating. As they accept that instruction and put it to practice in their lives, the order of love based on truth establishes men in a brotherhood more potent for human happiness than any act of which the world ever dreams.

Every member of the Kingdom of God is blessed to be governed, if he wishes to be, by an authorized servant of Jesus Christ. He enjoys not only one such benefactor, but many. The Lord has set the father of the family, the ministering brothers, the quorum or group leader, the Bishop, the stake president, the Quorum of the Twelve Apostles, and the First Presidency to be earthly guides to every member of the Church to lead each one in the way of happiness and salvation. And there is no other way. The world has tried for six thousand years to counterfeit the Kingdom of God and to save men by natural means. But no attempt or power of the world ever has or ever will compare with that organization which has an omnipotent, omniscient and perfect being at its head.

The challenge to every Latter-day Saint is simply this: will we look to the Priesthood authorities of the church to order all things?

What does it mean to govern by the power of the Priesthood? It means that we should recognize that all right to govern resides with the Creator of all things. Men have been given the freedom to govern their stewardships as they will, but they have the right to govern only if they receive that right from Him whose right it is, and they maintain that right only as they act under the personal direction of the Lord. All other power and usurpation will come to naught.

If every man could see his opportunity to govern, be it his mind, his body, his conversation, his family, his business, his quorum, his ward, his stake, as God-given, then every man would be better prepared to take the second step, to govern in a godly manner. He would then seek to be worthy and to remain worthy to govern, subduing every sinful and unholy influence in his life, that through the guidance of the Holy Spirit, the mind of Christ, he might govern in pure love, the power of Christ:

      No power or influence can or ought to be maintained by virtue of the priesthood, only by persuasion, by long-suffering, but gentleness and meekness, and by love unfeigned;

      By kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile—

      Reproving betimes with sharpness, when moved upon by the Holy Ghost; and then showing forth afterwards an increase of love toward him whom thou hast reproved, lest he esteem thee to be his enemy;

      That he may know that thy faithfulness is stronger than the cords of death.

      Let thy bowels also be full of charity towards all men, and to the household of faith, and let virtue garnish thy thoughts unceasingly; then shall thy confidence wax strong in the presence of God; and the doctrine of the priesthood shall distill upon thy soul as the dews from heaven.

      The Holy Ghost shall be thy constant companion and thy scepter an unchanging scepter of righteousness and truth; and thy dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee forever and ever.      (D&C 121:41–46)

These sublime words from our Savior give us a precious glimpse of what it means to govern. But that glimpse becomes our condemnation if we do not set about to transform those ideas into a living reality in our own lives. There is much in the world about which we can do little; but we can do something about our own stewardship. We are accountable for how we govern. As we govern wisely, our Savior increases our authority, that our influence might bless an ever-widening circle of His children. So we should see that the governor of our own stewardship (our self), loves the Lord with all his heart, might, mind and strength and stands ready to carry into effect in that stewardship the directions of the living prophets, for we each may know that those directives come from our Savior. We can see that our stewardship is governed by the pure love of Christ, in that no stiff-necked selfishness of the governor prevents the free flow of the blessings of Jesus Christ down through the channels of authority to every individual in our stewardship.

May we learn to govern and be governed in the true order of the Son of God, that we might be faithful and honor Him who gave all for us.

The greatest of all the gifts of God is charity. The principles of the gospel teach us how to love, to have charity. The ordinances of the gospel increase our power to love. Stewardship gives focus to our love.

Family relationships give stewardship pattern to our love:

• To love father and mother we obey.
• To love brother or sister we share.
• To love son or daughter we bless.

A teacher is like a brother or sister

Teachers share with others:

• Knowledge
• Testimony
• Wonderings
• Joy
• Wealth
• Time
• Concerns
• Griefs
• Sorrows
• Poverty
• Ignorance

The teacher’s role is to share good and absorb evil.

The man who cannot pray can never find peace. The man who will not pray must be his own god. The man who knows not how to pray is lost. The man who forgets to pray is captive.

But the man who righteously and earnestly prays to his God in the worthy name of Jesus Christ, be he at the moment saint or sinner, shall find rest unto his soul. How should we pray? The following five steps are suggestions for seeking the Lord through prayer.

• Believe in Jesus Christ. In a time of educated unbelief such as ours the first challenge of prayer is to believe sincerely in Jesus Christ. If we have truly received the gospel message, we have also received divine witness that Jesus was and is the Son of the living God, that he as a perfect man and merciful God wrought an atonement for our souls, and is an all-powerful, all-knowing, benevolent being. He is able to help us with every problem and to save us from all of our enemies. But it is one thing to entertain even correct ideas about abstract theological attributes of our God; it is quite another thing to embrace those ideas with a trust that will make such ideas the basis of our decisions and actions. This is not blind faith, but implicit belief through the abundant sufficient evidence which the witness of the Spirit brings as the basis for true prayers. If we believe in Jesus Christ, we will love him for all he has done for us, for his suffering, for his sacrifice, for his selflessness.

If we believe in Jesus Christ, we will trust that he is everywhere in his power to bless and save. If we believe in Jesus Christ, we will serve him as the King of Kings, the Prince of Peace, the Holy One of Israel. We will honor him as the Lord and Master of all the pure in heart; give him the homage of serving him with all of our mind, might, and strength. And we will gladly give, sorry only that we do not have more to offer.

It is not who we are, it is not where we pray, it is not the words we say that makes for great prayer. It is the strength of our feelings, it is the penetration of our conscious thought, it is the depth of our humility, it is the power of our love, it is the sincerity of our belief that makes our prayers real.

• Pray as you have need. One pitfall we should not fall into in our praying is vain repetition: the saying of the same words and phrases over and over again without really thinking about what we are saying. One good way to avoid this pitfall is to remember to pray as we have need. The situation and circumstance of almost every prayer will be different from all others. If we will consciously think over our needs, then pray exactly as we have need, then our prayers will be neither repetitious nor vain. We will be grateful, praise our maker, share sorrow with him and request his help.

This is not to suppose that our only need is to ask for favors and blessings. These we should indeed ask for; though our Father knows all our needs even before we ask him, yet he desires that we choose good things and desire them through our Savior. But as we have need to give thanks to the One who so richly blesses us, we should thank him. As we have need to rejoice and share the treasured moments of supreme happiness that come to us as we live the gospel, who better could we tell about our happiness than our Father in Heaven? As we sorrow in the manifold tribulations of mortality, who will more willingly share our burden and receive the anguished outpourings of our soul than our Father in Heaven? As we seek understanding to know why things are as they are, our Father will be our companion in the labor of our analysis. As we strive for wisdom, we will seek to pray that we might act in a manner that will solve problems and bless others. He who has overcome all is delighted to hear us and guide us. As we have need that is genuine and righteous, the Lord is glad to bless us spiritually, intellectually and physically.

What is the ultimate need we mortals have? As we progress in spirituality through prayer and righteous living, the time will come when we shall see that of ourselves we do not know what is good for us. Then as little children we will rely on the love, power and knowledge of our God, claiming the promise of the scriptures: “And if ye are cleansed and purified from all sin, ye shall ask whatsoever you will in the name of Jesus and it shall be done. But know this, it shall be given you what you shall ask.” (D&C 50:29–30)

Is there any matter too trivial to take to the Lord? The answer is that there is nothing trivial about any human being in the all-encompassing love of the Lord. Not even a hair of our head falls to the ground unnoticed. Let us heed the admonition of Alma: “Yea, and cry unto God for all thy support; yea, let all thy doings be unto the Lord, and whithersoever thou goest let it be in the Lord; yea, let thy thought be directed unto the Lord; yea, let the affections of thy heart be placed upon the Lord forever.” (Alma 37:36)

• Pray always. The life of a true Latter-day Saint becomes more and more a never-ending two-way conversation with the Lord. As each of us takes the covenant of baptism and as we renew that covenant in partaking of the sacrament, we promise to take upon ourselves the name of Jesus Christ, to remember him always, and to keep his commandments which he has given us. The Lord promises us that if we do these things, we shall always have his spirit to be with us. Always we will have the guidance, the light, the comfort, the gifts, that come from the Savior through the Holy Ghost! Always we may hear the voice of the Lord, to know what is true, what is wise, what is good. Is this not indeed a pearl of great price? For this a man should be willing to give all that he has. And he will do it if he loves righteousness and even begins to understand the worth of this great pearl.

But what is it that we must do to enjoy this great gift? It is simply to keep our promises. As we keep the commandments of God, we become worthy of and able to bear all blessings. But we know the commandments of God only through his spirit. We receive the spirit as we remember him always and honor his name. And what more significant way is there to remember him always than to pray in his name continuously? Note the witness of Amulek: “Yea, cry unto him for mercy, for he is mighty to save. Yea, humble yourselves and continue in prayer unto him. Cry unto him when ye are in your fields, yea over all your flocks. Cry unto him when ye are in your houses, yea over all your household, both morning, mid-day and evening. … But this is not all ye must pour out your souls in your closets and your secret places, and in your wilderness. Yea, and when you do not cry unto the Lord, let your hearts be full, drawn out in prayer unto him continually for your welfare and also for the welfare of those who are around you.” (Alma 34:18–27)

• Reinforce prayer with fasting. The great damper upon spirituality is lack of self-control, giving way to the bestial impulses that beset all of us. One of the great challenges of this probationary mortality is to see if we, as a rational, intelligent personality, can learn to govern completely the magnificent machine each of us has for a physical tabernacle. The body of itself has many cravings, desires, impulses, passions. It is these passions, physical and social, that the adversary uses to ensnare us in his powerful bonds. But the satisfaction of body needs and the use of our bodies to accomplish good are important parts of receiving a fulness of joy. The matter can be stated simply: If our passions control us, we are minions of the adversary. If we control our passions and allow them satisfaction only within the bounds of righteousness as prescribed by the Lord, then we are children of the Most High.

Fasting, the temporary abstaining of food, drink or other physical satisfaction, is the God-given way of overcoming and subjecting our own physical tabernacles. As we exercise control, we gain power over our bodies. As we use this control to do good works, we gain power in the Holy Spirit, which gives us the possibility of even greater control over the physical body.

Every good thing is available to those who love the Lord. Fasting is not a denial of the flesh but rather a training of the flesh to do the will of God and thereby to receive a fullness. Thus it is that fasting is a special key to help us make our prayers more efficacious through righteousness. To all who would truly serve him the Lord has said: “I give unto you a commandment that ye shall continue in prayer and fasting from this time forth.” (D&C 88:76) Can we understand and profit by this counsel?

• Heed the Lord and he will heed you. How many persons have said “I don’t think my prayers are getting past the ceiling.” Our Father hears all prayers, but doubtless as far as getting any result goes, many times it is as though the prayer was never uttered. How can we be assured of doing better than that?

We must remember always that it is the purpose and delight of our Father and his Son to bless their children with all good things. But in their mercy they give us only those blessings which we can stand, and we can stand blessings only in direct proportion to how well we have learned to live the gospel. Let us not suppose that when we are obedient to the Lord, we earn a blessing; thought he receiving of blessings is always predicated upon the fulfillment of law, the blessing is almost always a result quite out of proportion to the effort we put forth to fulfill the law. The purpose of the law is then mainly to give us the strength to cope with the blessing when we receive it. The gospel of Jesus Christ is the message of a pattern of life wherein we may be prepared by God to receive a fullness of all blessings.

Is it any wonder then that our prayers are effective only when we are obedient? It is the just reproof of a guilty conscience which makes us doubt the worth of our own prayers. And it is the spiritual witness of worthiness to receive that makes a righteous man mighty in prayer. If we cannot hearken when the Lord entreats and entices us to become worthy and capable of receiving blessings through living his commandments, can the Lord hearken to us? To live by one’s conscience in all things is the key to righteousness, and righteousness is the key to all blessings. “The effective, fervent prayer of a righteous man availeth much.” (James 5:16)

The light that shineth in darkness commends us to pray, thus to enjoy communion with the Spirit and to prepare to fulfill the end and purpose of our existence when we are reunited with our Maker. Truly, no words can express fully the manner not the rewards of effective prayer. These are known only by our own careful experiment and experience. But we can say that in and through God-given opportunities of prayer lies everything good which eternity can offer. “Ask, and it shall be given you; seek and ye shall find; knock, and it shall be opened unto you.” (Matthew 7:7)