Isaiah 33:5-6

5 The Lord is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness.

 6 And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the Lord is his treasure.

Beware of Pride, Ezra Taft Benson, Conference, April 1989

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.

Remarks by President Brigham Young, made in the Tabernacle, Great Salt Lake City, March 23, 1862

 

I am now looking upon the best people on the earth, that we have any knowledge of. There is not another community that presents the same amount of honesty, purity of heart and life, and integrity to God and to one another; yet much can be said upon our weaknesses, shortsightedness, and proneness to wander from right and do evil. I do not know that I should do right in giving full vent to some of my views and feelings concerning this people.

 

While conversing with some brethren the other day upon the conduct of this people as viewed by the intelligence of Heaven, I said, that it was a wonder to me that God had not long ago destroyed us all. His mercy and long-suffering are truly marvelous. Again, when I realize the object of our creation, the day of our trial we are now passing through, the weaknesses the Lord has ordained to come upon the children of men, and the steps to be taken for the exaltation of the human family my heart is filled with gratitude to God, it exults in his great beneficence. I glorify his name that he has spoken from the heavens, and noticed us mortals. I am exceedingly rejoiced that we have the privilege of living in the day when the Lord has spoken to the children of men, and revealed the Priesthood and placed it upon men, giving them the privilege of attaining to glory, immortality, and eternal lives. In the midst of our great  weaknesses and manifold failings, we have abundant cause for exceeding great joy in the Gospel of our salvation. Are these great weaknesses to be found in the birds of the air, in the fishes of the sea, or in the beasts of the field? No. The animal, vegetable, and mineral kingdoms abide the law of their Creator; the whole earth and all things pertaining to it, except man, abide the law of their creation.

 

I now see before me beings who are in the image of those heavenly personages who are enthroned in glory and crowned with eternal lives, in the very image of those beings who organized the earth and its fulness, and who constitute the Godhead—still here is the evil, and we are the ones who are accountable; for we are the "lords of creation." We hold in subjection the creation; we avail ourselves of the great truths found in the arts and sciences, we navigate the seas, we survey the land, we convey intelligence with lightning speed, we harness steam and make it our servant, we tame the animals and make them do our drudgery and administer to our wants in many ways, yet man alone is not tamed—he is not subject to his Great Creator. Our ignorant animals are faithful to us, and will do our bidding as long as they have any strength; yet man who is the offspring of the Gods, will not become subject to the most reasonable and self-exalting principles. How often have we witnessed a faithful animal conveying his master home so drunk that he could not see his way or sit up; yet his faithful animal will plod through mud, shun stumps, trees, and bad places, and land him safely at home.

 

Are we even obedient to our better judgments and to truth that is self-evident? Many of us have been taught the doctrine of total depravity—that man is not naturally inclined to do good. I am satisfied that he is more inclined to do right than to do wrong. There is a greater power within him to shun evil and perform good, than to do the opposite. We have the powers of darkness, or the influences opposite to good, to contend with, "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." There are two classes of influences, one tends to good and the other to evil; one to truth and life, the other to falsehood and death. Evil is sown in our nature, but there is not a person who is not prompted to do good and forsake evil, though there are but few who, from their own volition, will subject themselves to be perfectly obedient to the law of Christ, yet there are dispositions that will be subject to the truth through cruel mockings and scourgings, bonds and imprisonment. Truth is for us, right is for us, life is ours.

 

Our enemies accuse the leaders of this Church of having too much influence over the people. How much influence have I, or any other man that ever lived in this kingdom, over an apostate? It is now as it was in the days of Joseph. While people retained the spirit of their religion, they looked upon him as one of the best men on the earth; but when they gave way to the spirit of apostasy, then he was the worst of men. This  has been so in all ages with every Prophet, Apostle, and righteous man and woman; they have had the warmest friends, and the bitterest enemies. No man has friends like those who are righteous; their friendship is even unto death, and then it reaches throughout all eternity. The friendship of the wicked must fade away, sooner or later; while the friendship of the righteous will last forever and ever. When we understand the truth let us abide by it, and boast not in our own strength, but glory in the strength of the Almighty.

 

The Elders often tell how many they have converted, and how many churches they have built up in different parts of the world. When persons apostatize from the path of right, I think some of them are man-made converts; as a Methodist preacher remarked to a drunken man lying by the wayside, who hailed him with delight saying, "You are my father in Christ, you converted me." "I should think so," said the preacher, "for it is very clear that you are not one of the Lord's converts." We cannot make Latter-day Saints of anybody on this earth but ourselves; we have not even power to make a Saint of a wife, or a child, a brother, or sister, in the least degree, unless they will hearken to counsel and obey the principles of righteousness, which I contend they are naturally inclined to do, were it not for the awful apostasy there is in the world. All persons must possess their intelligence free and independent before God.

 

I preach the Gospel to the Latter-day Saints; and if a person comes into our community and wishes to know further with regard to life and salvation, I will tell him as freely as ever I breathed the mountain air; but you cannot find one person that I ever crowded my religion upon either in or out of the Church. I have my reasons for taking this course. I never preach such sermons as, "Well, Mr. C., or D., have you heard any of our Elders preach? Do you know anything about Mormonism?" "No." "Why, our Gospel is the Gospel of life and salvation, it is the only true plan of salvation for the people; and you must be a 'Mormon;' if you are not a 'Mormon,' you must expect to be damned." If a person wishes to know my religion, I am willing that he should know the whole of it. There is nothing secret or hidden in it; the whole plan of salvation is for the human family, and is as free as the waters that flow from our mountains into the valleys. If you thirst, drink until you are satisfied, for you are truly welcome. This is the nature of the Gospel, and the character of Him who has sent it. It is free for all. But I am not disposed to compel any person to partake of that which they dislike, or have an aversion for.

 

This may not be right in every case. Why it is right with me is, that, if a person urges upon me that which I am not disposed to receive, it creates in me an alienation of feeling toward that person. I am naturally opposed to being crowded, and am opposed to any person who undertakes to force me to do this, or not do that. In my youth I was supposed to be an infidel, and perhaps in one respect I was, though I would have freely given all the gold and silver I ever could possess, to have met with one individual who could show me anything about God, heaven, or the plan of salvation, so that I could pursue the path that leads to the kingdom of heaven; but I did not want to be urged, and I am so inclined to this day. Yet I am convinced that it would not do for every man to pursue this course in every circumstance. We can guide, direct, and prune a tender sprout, and it inclines to our direction, if it is wisely  and skillfully applied. So, if we surround a child with healthy and salutary influences, give him suitable instructions, and store his mind with truthful traditions, maybe that will direct his feet in the way of life.

 

There are persons of twenty, forty, and sixty years of age, who never saw a day in which they knew their own minds. They seem to be undecided in all their actions, like a child a few years old, and need some person to direct them. I am somewhat different from this class of persons. Should I be told that it is time to wash my face and eat my breakfast, I should be strongly inclined to notify my informant that I knew that as well as he did. So some of our Elders who preach in the world, will go into this or that house, begin to converse with the members of the family, and tell them they must be baptized or be damned. This will turn some persons against them and the truth, simply because they will not be compelled to do anything; while there are others in the world who would not embrace the truth, unless they were ordered to do it; probably they are those who will be compelled to come in.
 

There is a class of people that will not move to do themselves good, only as they are urged and commanded. There is a wide difference in people in this respect. There are instances in this community that if a wife does not urge her husband to pray in his family, he would never do so. And again, there are men in this city and throughout the settlements as good men as need be, who are driven from this duty by the teasing of a wife. "Now, pa, come, do let us have prayers; I have got all the children here and the Bible, and I do want to have prayers." He cannot bow to that kind of compulsion, to save him; and if he should be damned he will not be made to pray in such a manner, for when he prays he means to do it for his God, and not because a woman teases him to do it. If a wife of mine should undertake to direct me in such a manner, I should give her to understand that I would tell her and the children when to come to prayers, when to go to parties, and how to reverence the Holy Priesthood and their God; I should never pray in creation, if I could not do it independent of the dictation of a woman.

 

I know that the people need more or less teaching and urging all the time, Sunday after Sunday, to keep them in the path of safety. How easy we get out of patience! We get a little hasty, and do a little wrong, because we do not train ourselves—do not conquer ourselves, and subject ourselves to the law of Christ. Sisters speak evil of sisters, they hear of it, and straightway return the compliment in a spirit of vindictiveness. Elders have contention with Elders; they do not understand alike, and are not disposed to in their deal. Elders are agreed on the way and manner necessary to obtain celestial glory, but they quarrel about a dollar. When principles of eternal life are brought before them—God and the things pertaining to God and godliness—they apparently care not half so much about them as they do about five cents. "We want the dollars." What are they good for? Dollars will do good, if you can keep them until they will do good, using them in the right way. Men will scramble over each other to get gold and silver, and when they have it they waste it; it passes from them, and they know not how, doing them no good.

 

You can go into many houses in this Territory and find, for cooking utensils, an old skillet in which they cook their meat, heat their dishwater, wash their dishes, mix up pig feed, &c.; and when they set their table it is in keeping with the old  skillet; you find little to eat, and that is half burnt and half cooked, unpalatable and unhealthy. The wife and children have scarcely a decent dress, and all around, in the house and out of it, is a picture of misery. Yet if you ask the owner of the house whether he has any cattle on the range, "Oh, yes." How many? "I do not know; I had fifty head the other day, but I am not sure how many oxen and cows I have." How many calves have you? "I think I have fifteen or twenty." Do you have any butter for breakfast? "No;" and when they have any, it is about the size of a walnut and as white as cheese curd. They do not know how to make butter and cheese, yarn and cloth, nor do they try to learn. The wool is wasting; the flax, if any is grown, is left to rot; indolence, dirt, and scarcity reign where cleanliness, beauty, order, and plenty could be produced by the hand of industry, economy, frugality, and care. There is a wonderful amount of ignorance with regard to our temporal life, to say nothing of our spiritual life.

 

A misunderstanding of five dollars in a settlement will sometimes set some of our Elders to quarrelling and contending, and spending the time of the High Council and Bishop Courts, and making a cost of a hundred dollars. You cannot bring up anything that relates to Priesthood, God, heaven, or heavenly things, that will move them in the direction of a quarrel, and yet they will contend about a little filthy lucre which they cannot hold; they pass by the things of God as naught compared with it, living year after year, learning little or nothing that pertains to life eternal, but would rake earth and hell to secure a few cents. Money is not wealth; neither can you subsist upon it, in the absence of the common aliments of life. It is the love of money that is a mischief—that is the root of all evil. Love not gold, nor silver, nor anything of the kind, but gather around you that which will make you "healthy, wealthy, and wise;" then all will be right, and real wealth will increase around you, and wisdom from God will illuminate your course through life.

 

We pray for wisdom, but God will as soon put bread and meat in our cupboards without any endeavor of ours, as he will give us wisdom without our trying to get it. If a man wants a farm, let him make it; if he wishes an orchard he plants it; if he wants a house for his family to live in, he must gather the materials and build it. The Lord instructed the people in primitive times how to smelt the ores and work in the different metals, how to hew stone, how to build houses and temples. He will give us wisdom in these things, but he will not come down to do the manual labor.

 

As we prepare materials to build a house or temple, so man can prepare  himself for the reception of eternal wisdom. We go where the materials for a house are, and prepare them to answer our purpose; so we may go to where eternal wisdom dwells, and there diligently seek to possess it, for its price is above rubies. I have frequently said that the greatest endowment God ever gave to man is good, sound, solid sense to know how to govern ourselves, how to choose the good and refuse the evil, to know how to sever the right from the wrong, the light from the darkness, and gather to ourselves that wisdom which comes from God, and reject that which comes from beneath. Let all be brought into subjection to the will of God, and then there would be no contention about a trifle, but every man would contend lawfully for the things of God, and more earnestly than for silver and gold.

 

May the Lord bless the good and fill the earth with the righteous. Amen.

Journal of Discourses, Volume 9, pages 246-250

President Brigham Young, Old Tabernacle, Salt Lake City, January 12th, 1868 - Journal of Discourses 12:151-157

     I feel happy for the privilege of again speaking to the Latter-day Saints in this city; and I am also happy for the privilege of being a member of this Church. In this I am exceedingly blessed, and I can say of a truth, that my soul drinketh of that "river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the Most High." I am full of peace by day and by night—in the morning, at noon, and in the evening, and from the evening until the morning. I am extremely happy for the privilege of living with those who are seeking to do the will of God. We are gathered together in the tops of these mountains for the express purpose of building up Zion, the Zion of the last days, the glory of which was seen by the prophets of the Almighty from the days of old. "And they shall call thee," says Isaiah, "The city of the Lord, The Zion of the Holy One of Israel." "The Lord shall be unto thee an everlasting light, and thy God thy glory." We are removed far away from those who bore rule over us and oppressed us, and who deprived the Saints of their constitutional rights. The Lord has led His people to a land where they can enjoy as much liberty as they are disposed to live for. There is no oppression here; there is no people on earth who have as few encumbrances upon their spiritual and temporal rights as the Latter-day Saints in these mountains. We have all liberty, yet we are not at liberty to do wrong in this community, and have it sanctioned, although many do wrong, which wrongs are in many cases overlooked and forgiven.

The law of liberty is the law of right in every particular—that is, if we understand it to mean the privilege of doing anything and everything to promote the peace, happiness, and well-being of mankind, whether in a national, State, Territorial, county, city, neighborhood, or family capacity, with a view to prepare them for the coming of the Son of Man, and to have a place in the presence of their Father and God. Shall we say that we enjoy this law of liberty to the fullest extent? We do, in fact, and no power can deprive us of it. We have a good and wholesome government, when it is administered in righteousness and equity, and its laws scrupulously obeyed; and it guarantees to all their political, religious, and social rights. We have the privilege of worshipping God according to the dictates of our own consciences, and according to the revelations of the Lord Jesus Christ. It is true our consciences are formed more or less by circumstances and by the effects of early teachings, until we enter upon the stage of action for ourselves. Parental influences upon the growing organization of the unborn infant have much to do in giving character to conscience. But we always have the privilege of answering a good  conscience. We have the privilege of praying as many times a day as we please; we have the privilege of praying from morning until evening and from evening until morning without anyone to molest us. We have the privilege to meet in a congregational capacity in our great public meetinghouses, or in our ward meetinghouses, to attend to our sacraments and fasts, and there to tarry, when we are thus assembled, as long as we please without any restrictions whatever.

 

There are circumstances in which it would be right to restrict a person even in prayer and worship. For instance, if a man should hire another to work for him so many hours a day, for which he agrees to pay him so much, the employed is thereby bound by the conditions of the agreement to work the number of hours stipulated, that he may justly collect his pay, for he is not paid for praying, nor for holding religious meetings and religious conversations with his fellow workmen. If this may be called a restriction upon the free exercise of religion, it is a just one, for the restriction itself becomes a religious duty in order that mistaken notions of religious freedom may be corrected. In such a case we would not say that a person is in the least degree abridged in the free exercise of his religious privileges, but rather, by keeping him to a faithful observance of his agreement, he is made to exemplify one of the foremost principles of true religion—namely, honesty. If a man has sufficient to supply his wants, and the wants of those who depend upon him, and can, without infringing upon the rights of others, afford to pray all the day long and then all the night long, he is free to do so.

A great many instances might here be introduced to illustrate wherein men should not be permitted to do as they please in all things; for there are rules regulating all good societies and the business intercourse of men with each other, which are just and righteous in themselves, the violation of which cannot be countenanced either by civil or religious usages. It is not the privilege of any man to waste the time of his employer under any pretense whatever, and the cause of religion, good government, and humanity is not in the least degree advanced by the practice, but the contrary is really the case. Men should be abridged in doing wrong; they should not be free to sin against God or against man without suffering such penalties as their sins deserve.

I have looked upon the community of the Latter-day Saints in vision and beheld them organized as one great family of heaven, each person performing his several duties in his line of industry, working for the good of the whole more than for individual aggrandizement; and in this I have beheld the most beautiful order that the mind of man can contemplate, and the grandest results for the upbuilding of the kingdom of God and the spread of righteousness upon the earth. Will this people ever come to this order of things? Are they now prepared to live according to that patriarchal order that will be organized among the true and faithful before God receives His own? We all concede the point that when this mortality falls off; and with it its cares, anxieties, love of self, love of wealth, and love of power, and all the conflicting interests which pertain to this flesh, that then, when our spirits have returned to God who gave them, we will be subject to every requirement that He may make of us, that we shall then live together as one great family; our interest will be a general, a common interest. Why can we not so live in this world? This people have been gathered together for a further purpose than to prepare them to be one in the faith of the doctrine of Christ, to be one in the proclamation of the Gospel in all the world; to be one in our obedience to the ordinances of the house of God. All this we could have done in the different countries from whence we have been gathered out. We could have lived and died there, as many have, in faithfulness to the spiritual requirements of our religion, if the Lord had not had in view a great spiritual and temporal purpose in gathering His people from the four winds. The order of God among men is not complete without a gathering. Hence Jesus says—"O Jerusalem, Jerusalem, thou that killest the prophets and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not." And because they would not be gathered and avail themselves of the great blessings consequent upon it, their house was left unto them desolate, etc.

We are gathered together expressly to build up the kingdom of God. We are not gathered together to build up the kingdom of this world. The voice of God has not called us together from the uttermost parts of the earth to build up and enrich those who are diametrically opposed to His kingdom and its interests. No, but we are gathered together expressly to become of one heart and of one mind in all our operations and endeavors to establish Christ's spiritual and temporal kingdom upon the earth, to prepare for the coming of the Son of Man in power and great glory.

When the everlasting gospel is preached by the power of the Holy Ghost, the minds of those who are honest and worthy of the truth are opened, and they see the beauty of Zion and the excellence of the knowledge of God which is poured out upon the faithful. Such men and women have seen in the revelations of the Spirit that God would gather His people even before the gathering was taught to them by the servants of God; and they understood the great object of the gathering, they saw that the people of the Lord could not be sanctified while they remained scattered abroad among the nations of the Gentiles. When the people first receive the Spirit you may ask what you will of them, and they will yield it in a moment; their submission to God and the counsels of His servants is almost complete. They are ready to give their substance, their houses and lands, they are ready to leave all and follow Christ; they are ready to leave their good, comfortable, happy homes, their fathers and their mothers, and their friends; and some have left their companions and their children for the gospel's sake, and all this because of the vision of eternity which has been opened to their minds so that they beheld the beauty of Zion, and they sacrifice all to gather to the home of the Saints.

We have been assembled together from among all nations to be corrected in our lives and manners, and for purification before the Lord. We have come up to these mountains through trials and tribulations and perplexities, and what do we see when we come here? The fatigues of the journey have proved and tried the souls of many, so that they have faltered in their faith; the light of the Spirit within them has become darkened and the understanding benighted. They look for perfection in their brethren and sisters, forgetting that in the vision of the Spirit they saw Zion in her perfection and beauty, and that this state must be obtained by passing through a strict school of experience. When they arrive here they find the people like themselves, subject to many weaknesses of the flesh, and some giving way to them every day. The great majority of the people are apt to lose the Spirit they at first possessed through the cares of the world and the many afflictions they pass through in gathering together from the distant nations of the Gentiles, and through looking for perfections in others which they do not find and which they themselves do not possess. Notwithstanding this there exists no other community so dissimilar in their education and training, and yet so agreed in theological and civil polity as we are.

What does the Lord want of us up here in the tops of these mountains? He wishes us to build up Zion. What are the people doing? They are merchandising, trafficking and trading. I wish to view them as they are and where they are. Here is a merchant—"How much have you made this year, 1867?" "I have made sixty thousand dollars." "Where did you get it? Did the merchants in the east or the west give it to you?" "No." "Who did give it to you?" I answer that this poor people, the Latter-day Saints, who have gathered together in their penury, have put this means into the hands of the merchant. He has got it from a people, a great number of whom have been helped here by the means of others; and when they get a dime, a dollar, ten dollars, they carry it at once to the merchant for ribbons, artificials, etc., making him immensely rich. We all have our pursuits, our different ways of supplying ourselves with the common necessaries of life and also its luxuries. This is right, and the possession of earthly wealth is right, if we follow our varied pursuits, and amass the wealth of this life for the purpose of advancing righteousness and building up the kingdom of God on earth. But how easy it is to wander from the path of righteousness. We toil days and months to attain a certain degree of perfection, a certain victory over a failing or weakness, and in an unguarded moment, slide back again to our former state. How quickly we become darkened in our minds when we neglect our duties to God and each other, and forget the great objects of our lives.

The purpose of the Lord is to get the Saints together, and then preach to them the doctrines of the kingdom of God by the voices of His servants, and it is the duty and the privilege of all His people to conform to them in their lives, in all their daily pursuits, until they became one in all things, in every day's operations in life, for the obtaining of our bread and meat and clothing of every description, being one in the exercise of our ability in gathering together the various comforts of life around us, sustaining ourselves and the household of faith, and still being kind to the stranger. The Lord has not called us here to make our enemies rich by giving to them our substance for considerable less than it has cost us to produce it from the elements. They would use that means for our destruction. This course is against the mind of the Holy Spirit, against the mind of the angels who watch over us, against the commandments of the Almighty, against the mind of every faithful and true Latter-day Saint, and against the cause of God and truth. As Elder Orson Hyde has said, I would that all the inhabitants of the earth would repent of their evil ways and become righteous, and then work the works of righteousness all their days.

As Latter-day Saints it is our business, morning, noon, and night, all the day long, all the week long, all the month long, all the year long, and all our life long, to sustain those who sustain the kingdom of God. Does not the religion which we have embraced incorporate everything which is in heaven and earth and under the earth? Yes, if there is a truth among the ungodly and wicked it belongs to us, and if there is a truth in hell it is ours. Everything that will produce good to the people is within our religion. With our religion we have embraced all good, but we have not engaged to sustain the powers of Satan and the kingdoms of this world. We have left them and engaged to sustain the good—the wine and the oil—until we become one, and act as with one voice in maintaining every temporal and spiritual interest of the political kingdom of our God on earth, whose officers shall be peace and whose exactors shall be righteousness. Our judges will be of our own selection, who will deal out justice and righteousness to the people. We are looking forward to this state of things. We expect to see the day when there will be none in our midst but those who are for God and truth and who are valiant for His kingdom on earth. As the Prophet has said—"Thy people also shall be all righteous; they shall inherit the land forever, the branch of my planting, the work of my hands, that I may be glorified." We are longing for this state of things, then why not begin to work for it today? Why not commence the work today by ceasing to do evil, by ceasing to give strength to the hand which would pierce us through with many sorrows? Why not begin today by sustaining those who will sustain the kingdom of God? This is my text for the Latter-day Saints, and I wish it to be constantly held before them until they exemplify it in their lives, by becoming of one heart and of one mind in all things in righteousness and holiness before the Lord.

To observe the Word of Wisdom is nothing more than we ought to have done over thirty years ago. Touching this matter, I tell the people the will of God concerning them, and then they are left to do as they please in obeying it or not. It is a piece of good counsel which the Lord desires His people to observe, that they may live on the earth until the measure of their creation is full. This is the object the Lord had in view in giving that Word of Wisdom. To those who observe it He will give great wisdom and understanding, increasing their health, giving strength and endurance to the faculties of their bodies and minds until they shall be full of years upon the earth. This will be their blessing if they will observe His word with a good and willing heart and in faithfulness before the Lord.

I am talking to the bishops continually almost, giving them instruction and advice, but it is hard for them to get the people to be guided by them. Now, for example, we will take the least ward in the city, and suppose the people all consent to be guided and controlled by the word of the Lord in all things, to be faithful in their labor and in the discharge of every duty, being economical, prudent, and industrious in all their labors, taking care of everything, abstaining from the use of spirituous liquor, tea, coffee, and tobacco, etc., also to let doctors alone, and faithfully abide the word of the Lord relating to the sick, manufacturing what they need to wear, and raising what  they need for food; saving their dollars as they happen to get them by the sale of some of their products, sustaining themselves in all things, wanting only what they can produce in the country from the elements and the labor of their hands—suppose, I say, they were to take this course, three years would not pass away before the people of that ward would be able to produce everything they need in life. Thus, by a union of purpose and a concentration of action, that little ward would soon be able to buy out their neighboring wards, who would persist in pursuing the opposite course; and perhaps fifteen years would not pass away before this prudent ward would be able to buy out and own this whole city, if they continued to do as they were desired to do, and the rest of the wards pursued their own way. I pray my brethren the Bishops, the Elders, the Seventies, the Apostles, yea, every man and woman and child who has named the name of Christ to be of one heart and of one mind, for if we do not become of one heart and mind we shall surely perish by the way.

Before I close my remarks I will again remind my brethren and sisters that we have a duty to perform in sending for our brethren and sisters who are in foreign lands. We wish to gather them together. As to whether they will stick to the faith after they are gathered I know not, neither do I care. It is better to feed nine unworthy persons than to omit feeding one who is worthy among the ten. So it is with clothing the needy and sending for the poor. They must have the same opportunities for salvation that we have, for the neglect of which they will be held accountable in the day of judgment as we will also be. Let us send for the poor. We are doing considerable, though we are not doing as much as we should do. If I could only have power sufficient with God I think I should accomplish the desire of my heart in this matter and that of my brethren and sisters. We do desire to have our friends relieved from their bondage, and brought to these valleys of the mountains to share with us the blessings we enjoy. It would be a blessing to the poor if we could only exercise the faith that Elijah had in the case of the widow's meal and cruse of oil, that the little we do get for the emigration of the poor may accomplish, under the blessing of God, much more than is natural for us to expect from it. If we can only obtain faith to multiply the means we do get, we may make a little reach out so far as to accomplish the desires of our hearts.

May God bless you. Amen.

Journal of Discourses, Volume 12, pages 151 - 157

The Great Symbol of Our Membership, President Howard W. Hunter, October 1994

At the time of my call to this sacred office, an invitation was given for all members of the Church to establish the temple of the Lord as the great symbol of their membership and the supernal setting for their most sacred covenants.

When I contemplate the temple, I think of these words:

“The temple is a place of instruction where profound truths pertaining to the Kingdom of God are unfolded. It is a place of peace where minds can be centered upon things of the spirit and the worries of the world can be laid aside. In the temple we take covenants to obey the laws of God, and promises are made to us, conditioned always on our faithfulness, which extend into eternity” (The Priesthood and You, Melchizedek Priesthood Lessons—1966, Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1966, p. 293).

It is the Lord Himself who, in His revelations to us, has made the temple the great symbol for members of the Church. Think of the attitudes and righteous behaviors that the Lord pointed us toward in the counsel He gave to the Kirtland Saints through the Prophet Joseph Smith as they were preparing to build a temple. This counsel is still applicable:

“Organize yourselves; prepare every needful thing; and establish a house, even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God” (D&C 88:119). Are these attitudes and behaviors indeed reflective of what each of us desires and seeks to be?

We have no record that temples were built in either the Old or New World during the long period of apostasy before the gospel of Jesus Christ was restored in these latter days. The priesthood, which is essential to temple ordinances, did not exist upon the earth. After the restoration of the gospel through a prophet of the Lord, raised up for that very purpose, and the establishment of The Church of Jesus Christ of Latter-day Saints, temples were again erected according to divine commandment.

Elder Bruce R. McConkie of the Quorum of the Twelve said:

“The inspired erection and proper use of temples is one of the great evidences of the divinity of the Lord’s work. … Where there are temples, with the spirit of revelation resting upon those who administer therein, there the Lord’s people will be found; where these are not, the Church and kingdom and the truth of heaven are not” (Mormon Doctrine, 2d ed., Salt Lake City: Bookcraft, 1966, p. 781).

Temples are sacred for the closest communion between the Lord and those receiving the highest and most sacred ordinances of the holy priesthood. It is in the temple that things of the earth are joined with the things of heaven. In a letter written by Paul to the Saints at Ephesus, he made a very significant statement about the day in which we live, that there would be a gathering of all things in Christ that are on earth and in heaven:

“Having made known unto us the mystery of his will …

“That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth” (Eph. 1:9–10).

The doctrine that all creation will ultimately be united in Christ is the major theme of Paul’s epistle. The things of earth will become one with the things of heaven. The great family of God will be united through the saving ordinances of the gospel. Vicarious work for the dead and ordinances for the living are the purposes of temples.

Commenting on how our lives are blessed by temple attendance, Elder John A. Widtsoe of the Quorum of the Twelve said:

“Temple work … gives a wonderful opportunity for keeping alive our spiritual knowledge and strength. … The mighty perspective of eternity is unraveled before us in the holy temples; we see time from its infinite beginning to its endless end; and the drama of eternal life is unfolded before us. Then I see more clearly my place amidst the things of the universe, my place among the purposes of God; I am better able to place myself where I belong, and I am better able to value and to weigh, to separate and to organize the common, ordinary duties of my life, so that the little things shall not oppress me or take away my vision of the greater things that God has given us” (in Conference Report, Apr. 1922, pp. 97–98).

Let us consider some of the promises connected to the temple that the Lord has given us. Consider the lifestyle we must live in order to be beneficiaries of these promises:

“And inasmuch as my people build a house unto me in the name of the Lord, and do not suffer any unclean thing to come into it, that it be not defiled, my glory shall rest upon it;

“Yea, and my presence shall be there, for I will come into it, and all the pure in heart that shall come into it shall see God.

“But if it be defiled I will not come into it, and my glory shall not be there; for I will not come into unholy temples.

“And, now, behold, if Zion do these things she shall prosper, and spread herself and become very glorious, very great, and very terrible.

“And the nations of the earth shall honor her, and shall say: Surely Zion is the city of our God, and surely Zion cannot fall, neither be moved out of her place, for God is there, and the hand of the Lord is there;

“And he hath sworn by the power of his might to be her salvation and her high tower.

“Therefore, verily, thus saith the Lord, let Zion rejoice, for this is Zion—THE PURE IN HEART; therefore, let Zion rejoice” (D&C 97:15–21).

What promises to us as a people! What a symbol for us—as individuals, as families, and as a people—to be known before the Lord as the pure in heart!

Consider the majestic teachings in the great dedicatory prayer of the Kirtland Temple, a prayer the Prophet Joseph Smith said was given to him by revelation. It is a prayer that continues to be answered upon us individually, upon us as families, and upon us as a people because of the priesthood power the Lord has given us to use in His holy temples.

“And now, Holy Father,” pleaded the Prophet Joseph Smith, “we ask thee to assist us, thy people, with thy grace … that we may be found worthy, in thy sight, to secure a fulfillment of the promises which thou hast made unto us, thy people, in the revelations given unto us;

“That thy glory may rest down upon thy people. …

“We ask thee, Holy Father, that thy servants may go forth from this house armed with thy power, and that thy name may be upon them, and thy glory be round about them, and thine angels have charge over them;

“And from this place they may bear exceedingly great and glorious tidings, in truth, unto the ends of the earth, that they may know that this is thy work, and that thou hast put forth thy hand, to fulfil that which thou hast spoken by the mouths of the prophets, concerning the last days. …

“We ask thee to appoint unto Zion other stakes … that the gathering of thy people may roll on in great power and majesty, that thy work may be cut short in righteousness. …

“And may all the scattered remnants of Israel, who have been driven to the ends of the earth, come to a knowledge of the truth, believe in the Messiah, and be redeemed from oppression, and rejoice before thee. …

“Remember all thy church, O Lord, with all their families, and all their immediate connections, with all their sick and afflicted ones, with all the poor and meek of the earth; that the kingdom, which thou hast set up without hands, may become a great mountain and fill the whole earth; …

“That when the trump shall sound for the dead, we shall be caught up in the cloud to meet thee, that we may ever be with the Lord” (D&C 109:10–12, 22–23, 59, 67, 72, 75).

Has there ever been a people with such stirring and wonderful promises! No wonder the Lord desires that His followers point themselves toward His example and toward His temples. No wonder He has said that in His holy house, “I will manifest myself to my people in mercy” (D&C 110:7).

Truly, the Lord desires that His people be a temple-motivated people. It would be the deepest desire of my heart to have every member of the Church be temple worthy. I would hope that every adult member would be worthy of—and carry—a current temple recommend, even if proximity to a temple does not allow immediate or frequent use of it.

Let us be a temple-attending and a temple-loving people. Let us hasten to the temple as frequently as time and means and personal circumstances allow. Let us go not only for our kindred dead, but let us also go for the personal blessing of temple worship, for the sanctity and safety which is provided within those hallowed and consecrated walls. The temple is a place of beauty, it is a place of revelation, it is a place of peace. It is the house of the Lord. It is holy unto the Lord. It should be holy unto us.

It is pleasing to the Lord for our youth to worthily go to the temple and perform vicarious baptism for those who did not have the opportunity to be baptized in life. It is pleasing to the Lord when we worthily go to the temple to personally make our own covenants with Him and to be sealed as couples and as families. And it is pleasing to the Lord when we worthily go to the temple to perform these same saving ordinances for those who have died, many of whom eagerly await the completion of these ordinances in their behalf.

But to have the temple indeed be a symbol unto us, we must desire it to be so. We must live worthy to enter the temple. We must keep the commandments of our Lord. If we can pattern our life after the Master, and take His teaching and example as the supreme pattern for our own, we will not find it difficult to be temple worthy, to be consistent and loyal in every walk of life, for we will be committed to a single, sacred standard of conduct and belief. Whether at home or in the marketplace, whether at school or long after school is behind us, whether we are acting totally alone or in concert with a host of other people, our course will be clear and our standards will be obvious.

The ability to stand by one’s principles, to live with integrity and faith according to one’s belief—that is what matters. That devotion to true principle—in our individual lives, in our homes and families, and in all places that we meet and influence other people—that devotion is what God is ultimately requesting of us. It requires commitment—whole-souled, deeply held, eternally cherished commitment to the principles we know to be true in the commandments God has given. If we will be true and faithful to the Lord’s principles, then we will always be temple worthy, and the Lord and His holy temples will be the great symbols of our discipleship with Him.

The Ensign, November 1994