A More Determined Discipleship
Speaking to student leaders in higher education, I have often used the analogy that in a university the faculty, staff, and administration are like the “natives,” and the students are like the “tourists.” In many ways, a recurring devotional speaker is more like one of the “natives.” Even so, I thank President Oaks for once again extending this precious privilege to me. You may conclude, however, that I am becoming more like a “tourist,” since today I will try to cover two topics in order to make the most of these fleeting moments.
Discipleship includes good citizenship. In this connection, if you are a careful student of the statements of the modern prophets, you will have noticed that with rare exceptions—especially when the First Presidency has spoken out—the concerns expressed have been over moral issues, not issues between political parties. The declarations are about principles, not people; and causes, not candidates. On occasions, at other levels in the Church, a few have not been so discreet, so wise, or so inspired.
Make no mistake about it, brothers and sisters, in the months and years ahead, events are likely to require each member to decide whether or not he will follow the First Presidency. Members will find it more difficult to halt longer between two opinions. (See 1 Kgs. 18:21.)
President Marion G. Romney said, many years ago, that he had “never hesitated to follow the counsel of the Authorities of the Church even though it crossed my social, professional or political life” (in Conference Report, Apr. 1941, p. 123). This is a hard doctrine, but it is a particularly vital doctrine in a society which is becoming more wicked. In short, brothers and sisters, not being ashamed of the gospel of Jesus Christ includes not being ashamed of the prophets of Jesus Christ!
We are now entering a time of incredible ironies. Let us cite but one of these ironies which is yet in its subtle stages: We will see a maximum, if indirect, effort made to establish irreligion as the state religion. It is actually a new form of paganism which uses the carefully preserved and cultivated freedoms of western civilization to shrink freedom, even as it rejects the value essence of our rich Judeo-Christian heritage.
M. J. Sobran wrote recently:
“The Framers of the Constitution … forbade the Congress to make any law ‘respecting’ the establishment of religion, thus leaving the states free to do so (as several of them did); and they explicitly forbade the Congress to abridge ‘the free exercise’ of religion, thus giving actual religious observance a rhetorical emphasis that fully accords with the special concern we know they had for religion. It takes a special ingenuity to wring out of this a governmental indifference to religion, let alone an aggressive secularism. Yet there are those who insist that the First Amendment actually proscribes governmental partiality not only to any single religion, but to religion as such; so that tax exemption for churches is now thought to be unconstitutional. It is startling to consider that a clause clearly protecting religion can be construed as requiring that it be denied a status routinely granted to educational and charitable enterprises, which have no overt constitutional protection. Far from equalizing unbelief, secularism has succeeded in virtually establishing it. …
“What the secularists are increasingly demanding, in their disingenuous way, is that religious people, when they act politically, act only on secularist grounds. They are trying to equate acting on religion with establishing religion. And—I repeat—the consequence of such logic is really to establish secularism. It is in fact, to force the religious to internalize the major premise of secularism: that religion has no proper bearing on public affairs.” (Human Life Review, Summer 1978, pp. 51–52, 60–61.)
Brothers and sisters, irreligion as the state religion would be the worst of all combinations. Its orthodoxy would be insistent and its inquisitors inevitable. Its paid ministry would be numerous beyond belief. Its Caesars would be insufferably condescending. Its majorities—when faced with clear alternatives—will make the Barabbas choice, as did a mob centuries ago when Pilate confronted them with the need to decide.
Your discipleship may see the time when such religious convictions are discounted. M. J. Sobran also said, “A religious conviction is now a second-class conviction, expected to step deferentially to the back of the secular bus, and not to get uppity about it” (Human Life Review, Summer 1978, pp. 58–59).
This new irreligious imperialism seeks to disallow certain opinions simply because those opinions grow out of religious convictions. Resistance to abortion will be seen as primitive. Concern over the institution of the family will be viewed as untrendy and unenlightened.
In its mildest form, irreligion will merely be condescending toward those who hold to traditional Judeo-Christian values. In its more harsh forms, as is always the case with those whose dogmatism is blinding, the secular church will do what it can to reduce the influence of those who still worry over standards such as those in the Ten Commandments. It is always such an easy step from dogmatism to unfair play—especially so when the dogmatists believe themselves to be dealing with primitive people who do not know what is best for them—the secular bureaucrats’ burden, you see.
Am I saying that the voting rights of people of religion are in danger? Of course not! Am I saying, “It’s back to the catacombs?” No! But there is occurring a discounting of religiously based opinions. There may even be a covert and subtle disqualification of some for certain offices in some situations, in an ironic irreligious test for office.
If people, however, are not permitted to advocate, to assert, and to bring to bear, in every legitimate way, the opinions and views they hold which grow out of their religious convictions, what manner of men and women would we be?
Our founding fathers did not wish to have a state church established nor to have a particular religion favored by government. They wanted religion to be free to make its own way. But neither did they intend to have irreligion made into a favored state church.
Notice the terrible irony if this trend were to continue. When the secular church goes after its heretics, where are the sanctuaries? To what landfalls and Plymouth Rocks can future pilgrims go?
If we let come into being a secular church which is shorn of traditional and divine values, where shall we go for inspiration in the crises of tomorrow? Can we appeal to the rightness of a specific regulation to sustain us in our hour of need? Will we be able to seek shelter under a First Amendment which by then may have been twisted to favor irreligion? Will we be able to rely for counterforce on value education aided in school systems which are increasingly secularized? And if our governments and schools were to fail us, would we be able to fall back upon and rely upon the institution of the family, when so many secular movements seek to shred it?
It may well be that as our time comes to “suffer shame for his name” (Acts 5:41), some of that special stress will grow out of that portion of discipleship which involves citizenship. Remember, as Nephi and Jacob said, we must learn to endure “the crosses of the world” and yet to despise “the shame of it” (2 Ne. 9: 18; Jacob 1:8). To go on clinging to the iron rod in spite of the mockery and scorn that flow at us from the multitudes in that great and spacious building seen by Father Lehi, which is the “pride of the world” (1 Ne. 11:36)—is to disregard the shame of the world. Parenthetically, why, really why, do the disbelievers who line that spacious building watch so intently what the believers are doing? (See 1 Ne. 8:33.) Surely there must be other things for the scorners to do. Unless deep within their seeming disinterest.… Unless.…
If the challenge of the secular church becomes very real, let us, as in all other relationships, be principled but pleasant. Let us be perceptive without being pompous. Let us have integrity and not write checks with our tongues which our conduct cannot cash.
Before the ultimate victory of the forces of righteousness, some skirmishes will be lost. Even in these, however, let us leave a record so that the choices are clear, letting others do as they will in the face of prophetic counsel.
There will also be times, happily, when a minor defeat seems probable, but others will step forward, having been rallied to rightness by what we do. We will know the joy, on occasion, of having awakened a slumbering majority of the decent people of all races and creeds which was, till then, unconscious of itself.
Jesus said that when the fig trees put forth their leaves, “summer is nigh” (Matt. 24:32). Thus warned that summer is upon us, let us not then complain of the heat!
Have I come today, however, only to add one more to the already long list of special challenges faced by you and me? Not really. I have also come to say to you that God, who foresaw all challenges, has given to us a precious doctrine which can encourage us in meeting this and all other challenges.
The combined doctrine of God’s foreordination is one of the doctrinal roads “least traveled by.” Yet it clearly underlines how very long and how perfectly God has loved us and known us with our individual needs and capacities. Isolated from other doctrines, or mishandled, these truths can stoke the fires of fatalism, impact adversely upon agency, cause us to focus on status rather than service, and carry us over into predestination. President Joseph Fielding Smith once warned:
“It is very evident from a thorough study of the gospel and the plan of salvation that a conclusion that those who accepted the Savior were predestined to be saved no matter what the nature of their lives must be an error. … Surely Paul never intended to convey such a thought. … This might have been one of the passages in Paul’s teachings which cause Peter to declare that there are in Paul’s writings, ‘some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction’ ” (Improvement Era, May 1963, p. 350; see 2 Pet. 3:16).
Paul stressed running life’s race the full distance; he did not intend a casual Christianity in which some had won even before the race started!
Yet, though foreordination is a difficult doctrine, it has been given to us by the living God, through living prophets, for a purpose. It can actually increase our understanding of how crucial this mortal second estate is and can further encourage us in good works. This precious doctrine can also help us go the second mile because we are doubly called.
In some ways, our second estate, in relationship to our first estate, is like agreeing in advance to surgery. Then the anesthetic of forgetfulness settles in upon us. Just as doctors do not de-anesthetize a patient in the midst of authorized surgery to ask him again if the surgery should be continued, so, after divine tutoring, we agreed to come here and to submit ourselves to certain experiences; it was an irrevocable decision.
Of course, when we mortals try to comprehend, rather than accept, foreordination, the result is one in which finite minds futilely try to comprehend omniscience. A full understanding is impossible; we simply have to trust in what the Lord has told us, knowing enough, however, to realize that we are not dealing with guarantees from God but extra opportunities—and heavier responsibilities. If those responsibilities are in some ways linked to past performance or to past capabilities, it should not surprise us. The Lord said:
“There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated—