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RiseUp Podcast – The Choice of Discipleship

August 7, 2015 by NickGalieti

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Some of the greatest questions that we have in life don’t arise from an unknown piece of information, rather the choices we make in the direction of our lives. There is one choice that is so fundamental that it requires both ernest study, and a lifetime of reappraisal and recommitment to that choice. I speak of the choice of discipleship.

A disciple is a title given to followers of Jesus Christ. President James E. Faust defined discipleship this way in the October 2006 General Conference:

“The word for disciple and the word for discipline both come from the same Latin root—discipulus, which means pupil. It emphasizes practice or exercise. Self-discipline and self-control are consistent and permanent characteristics of the followers of Jesus, as exemplified by Peter, James, and John, who indeed “forsook all, and followed him.” The disciples of Christ receive a call to not only forsake the pursuit of worldly things but to carry the cross daily. To carry the cross means to follow His commandments and to build up His Church on the earth. It also means self-mastery.”

In D&C 41:5 God defines further what He considers to be a disciple, “He that receiveth my law and doeth it, the same is my disciple; and he that saith he receiveth it and doeth it not, the same is not my disciple, and shall be cast out from among you.”

In other scriptures are additional ways to describe the acts and therefore the character of a disciple. Sometimes this is further emphasized by stating behaviors that distinguish an individual as lacking the characteristics of a disciple. D&C 45:32 addresses the disciples choice to be steadfast and to be found doing the right things, in the right place, at the right time, “But my disciples shall stand in holy places, and shall not be moved; but among the wicked, men shall lift up their voices and curse God and die.”

D&C 52:40 addresses the need to love and care for our neighbors, “And remember in all things the poor and the needy, the sick and the afflicted, for he that doeth not these things, the same is not my disciple.”

D&C 103:27-28 speaks to the level of commitment that a disciple must have to the commandments and principles of Jesus Christ and His gospel, “Let no man be afraid to lay down his life for my sake; for whoso layeth down his life for my sake shall find it again. And whoso is not willing to lay down his life for my sake is not my disciple.”

President James E. Faust also taught this the same October 2006 General Conference talk:

What is discipleship? It is primarily obedience to the Savior. Discipleship includes many things. It is chastity. It is tithing. It is family home evening. It is keeping all the commandments. It is forsaking anything that is not good for us. Everything in life has a price. Considering the Savior’s great promise for peace in this life and eternal life in the life to come, discipleship is a price worth paying. It is a price we cannot afford not to pay. By measure, the requirements of discipleship are much, much less than the promised blessings.”

As stated before, the choice of discipleship is a two part choice. First one must study and come to know the life of a disciple. The second is to remain true to that commitment and to that lifestyle unceasingly. The best source for studying the life of a disciple is to study the life of Jesus Christ. He is the example of who a disciple can and should become, and it is in His teachings that we learn how to act as he would act. A disciple must choose to follow the Savior’s example and teachings.

When a person is baptized into the church, this acts as a formal declaration of discipleship. Elder Daniel L. Johnson of the Seventy said this in the October 2012 General Conference:

“Those of us who have entered into the waters of baptism and received the gift of the Holy Ghost have covenanted that we are willing to take upon ourselves the name of Jesus Christ, or in other words, we declare ourselves to be disciples of the Lord. We renew that covenant each week as we partake of the sacrament, and we demonstrate that discipleship by the way that we live.”

Those of who have been baptized have made the choice of discipleship, but we have also promised to always keep true to that commitment. This choice does not come with an exist strategy, vacation days, or an expiration date. President Dieter F. Uchtdorf said this in the April 2014 General Conference, “Being a disciple of Jesus Christ is not an effort of once a week or once a day. It is an effort of once and for all.”

When placed up against physical or spiritual trials, maybe even those where we question our faith, or waver in our commitments due to feeling a sense of being overwhelmed, the choice to continue in discipleship can seem especially difficult.

When a person comes across a troubling piece of history, or social pressures to accept a lifestyle or practice that is contrary to gospel standards, one may begin to question that choice of discipleship. Other times we observe challenges in our life that are more situational, such as a loss of job, the death of a loved one, or pressing issues like experiencing same sex attraction, gender confusion, or mental health issues like depression or anxiety, and wonder if God is real, or even ask “for what evil am I being punished?” Another question that is commonly asked is, “Why should I be so committed to something that is hard to understand, or seems to conflict with what I now know?” I too, have had moments where I questioned my commitments in light of certain trials of faith, or due to the choices others have made that have had an adverse impact on my dedication.

In those times I try to remind myself that I am not alone in these feelings. Even the Savior’s chosen Apostles in the old world, often called disciples in the scriptures, had periods of wavering commitment.

Jeffrey R. Holland gave a powerful lesson in the October 2012 General Conference entitled The First Great Commandment. I encourage a weekly study of that talk as part of our sacrament preparation. In that talk Elder Holland recounts the story of Peter and the other disciples being called, ministering for three years with the Savior, then going back to fishing-back to their previous life. I offer this story because within its text is the key to self-appraising our level of commitment, but also the methods to finding the desire to re-ignite that commitment time and time again.

“There is almost no group in history for whom I have more sympathy than I have for the eleven remaining Apostles immediately following the death of the Savior of the world. I think we sometimes forget just how inexperienced they still were and how totally dependent upon Jesus they had of necessity been. To them He had said, “Have I been so long time with you, and yet hast thou not known me … ?”

But, of course, to them He hadn’t been with them nearly long enough. Three years isn’t long to call an entire Quorum of Twelve Apostles from a handful of new converts, purge from them the error of old ways, teach them the wonders of the gospel of Jesus Christ, and then leave them to carry on the work until they too were killed. Quite a staggering prospect for a group of newly ordained elders.

Especially the part about being left alone. Repeatedly Jesus had tried to tell them He was not going to remain physically present with them, but they either could not or would not comprehend such a wrenching thought. Mark writes:

“He taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. “But they understood not that saying, and were afraid to ask him.”

Then, after such a short time to learn and even less time to prepare, the unthinkable happened, the unbelievable was true. Their Lord and Master, their Counselor and King, was crucified. His mortal ministry was over, and the struggling little Church He had established seemed doomed to scorn and destined for extinction. His Apostles did witness Him in His resurrected state, but that only added to their bewilderment. As they surely must have wondered, “What do we do now?” they turned for an answer to Peter, the senior Apostle.

Here I ask your indulgence as I take some nonscriptural liberty in my portrayal of this exchange. In effect, Peter said to his associates: “Brethren, it has been a glorious three years. None of us could have imagined such a few short months ago the miracles we have seen and the divinity we have enjoyed. We have talked with, prayed with, and labored with the very Son of God Himself. We have walked with Him and wept with Him, and on the night of that horrible ending, no one wept more bitterly than I. But that is over. He has finished His work, and He has risen from the tomb. He has worked out His salvation and ours. So you ask, ‘What do we do now?’ I don’t know more to tell you than to return to your former life, rejoicing. I intend to ‘go a fishing.’” And at least six of the ten other remaining Apostles said in agreement, “We also go with thee.” John, who was one of them, writes, “They went forth, and entered into a ship immediately.”

But, alas, the fishing wasn’t very good. Their first night back on the lake, they caught nothing—not a single fish. With the first rays of dawn, they disappointedly turned toward the shore, where they saw in the distance a figure who called out to them, “Children, have you caught anything?” Glumly these Apostles-turned-again-fishermen gave the answer no fisherman wants to give. “We have caught nothing,” they muttered, and to add insult to injury, they were being called “children.”

“Cast the net on the right side of the ship, and ye shall find,” the stranger calls out—and with those simple words, recognition begins to flood over them. Just three years earlier these very men had been fishing on this very sea. On that occasion too they had “toiled all the night, and [had] taken nothing,” the scripture says. But a fellow Galilean on the shore had called out to them to let down their nets, and they drew “a great multitude of fishes,” enough that their nets broke, the catch filling two boats so heavily they had begun to sink.

Now it was happening again. These “children,” as they were rightly called, eagerly lowered their net, and “they were not able to draw it for the multitude of fishes.” John said the obvious: “It is the Lord.” And over the edge of the boat, the irrepressible Peter leaped.

After a joyful reunion with the resurrected Jesus, Peter had an exchange with the Savior that I consider the crucial turning point of the apostolic ministry generally and certainly for Peter personally, moving this great rock of a man to a majestic life of devoted service and leadership. Looking at their battered little boats, their frayed nets, and a stunning pile of 153 fish, Jesus said to His senior Apostle, “Peter, do you love me more than you love all this?” Peter said, “Yea, Lord; thou knowest that I love thee.”

The Savior responds to that reply but continues to look into the eyes of His disciple and says again, “Peter, do you love me?” Undoubtedly confused a bit by the repetition of the question, the great fisherman answers a second time, “Yea, Lord; thou knowest that I love thee.”

The Savior again gives a brief response, but with relentless scrutiny He asks for the third time, “Peter, do you love me?” By now surely Peter is feeling truly uncomfortable. Perhaps there is in his heart the memory of only a few days earlier when he had been asked another question three times and he had answered equally emphatically—but in the negative. Or perhaps he began to wonder if he misunderstood the Master Teacher’s question. Or perhaps he was searching his heart, seeking honest confirmation of the answer he had given so readily, almost automatically. Whatever his feelings, Peter said for the third time, “Lord, … thou knowest that I love thee.”

To which Jesus responded (and here again I acknowledge my nonscriptural elaboration), perhaps saying something like: “Then Peter, why are you here? Why are we back on this same shore, by these same nets, having this same conversation? Wasn’t it obvious then and isn’t it obvious now that if I want fish, I can get fish? What I need, Peter, are disciples—and I need them forever. I need someone to feed my sheep and save my lambs. I need someone to preach my gospel and defend my faith. I need someone who loves me, truly, truly loves me, and loves what our Father in Heaven has commissioned me to do. Ours is not a feeble message. It is not a fleeting task. It is not hapless; it is not hopeless; it is not to be consigned to the ash heap of history. It is the work of Almighty God, and it is to change the world. So, Peter, for the second and presumably the last time, I am asking you to leave all this and to go teach and testify, labor and serve loyally until the day in which they will do to you exactly what they did to me.”

Then, turning to all the Apostles, He might well have said something like: “Were you as foolhardy as the scribes and Pharisees? As Herod and Pilate? Did you, like they, think that this work could be killed simply by killing me? Did you, like they, think the cross and the nails and the tomb were the end of it all and each could blissfully go back to being whatever you were before? Children, did not my life and my love touch your hearts more deeply than this?”

My beloved brothers and sisters, I am not certain just what our experience will be on Judgment Day, but I will be very surprised if at some point in that conversation, God does not ask us exactly what Christ asked Peter: “Did you love me?” I think He will want to know if in our very mortal, very inadequate, and sometimes childish grasp of things, did we at least understand one commandment, the first and greatest commandment of them all—“Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind.” And if at such a moment we can stammer out, “Yea, Lord, thou knowest that I love thee,” then He may remind us that the crowning characteristic of love is always loyalty.

“If ye love me, keep my commandments,” Jesus said. So we have neighbors to bless, children to protect, the poor to lift up, and the truth to defend. We have wrongs to make right, truths to share, and good to do. In short, we have a life of devoted discipleship to give in demonstrating our love of the Lord. We can’t quit and we can’t go back.”

If you want answers to questions about historical events, if you want answers on who to marry, if you want answers on wether or not to go or even stay on a mission, remembering and recommitting to your choice of discipleship will put you back in a mindset to feel and recognize the spirit. It is that spirit that will guide you into truth and will guide you to an exalted life. If we can answer that now famous question, “Do you love me?” with a “yes, I do love thee Lord,” we can feel of His love, we can be open to the promptings of the spirit, and we can find answers to difficult questions we may face. In essence we can feel peace. I have felt that peace in my own life and I can testify that this is true. I do love the Lord, and that choice to love the Lord is the choice of discipleship.

RiseUp Podcast: Dealing with gender dysphoria – Finding inner peace through Christ

May 19, 2015 by NickGalieti

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Dealing with gender dysphoria: Finding inner peace through Christ – An interview with Kyle and Amy Merkley. To read Kyle’s story and be introduced to the Journey’s of Faith Project from NorthStarLDS, click here.

Kyle is the oldest of five children. He grew up in an amazing family and he’s grateful for the strength his family gives him. Kyle is currently attending graduate school at Brigham Young University studying Classical Languages and Literature. He loves literature and loves sharing this love of literature with others. Music has always been a huge part of his life and he plays trumpet, piano, and organ. Kyle has been married for almost five years to Amy who is one of the most amazing women in the world. She helps him to be a better person every day. Kyle loves reading, watching chick flicks, shopping with his wife, and all things nerdy.

Kyle is here with his wife Amy to talk about their very unique circumstances. For the sake of our conversation today, those unique circumstances will likely focus on the topic of Kyle identifying as being transgender or experiencing gender dysphoria. Kyle has contributed to a new project of the group NorthStar LDS entitled Journeys of Faith – The Journeys of Faith Project is a growing repository of personal essays by Latter-day Saint individuals and families wrestling with issues related to gender identity (e.g., gender dysphoria and/or transgenderism) and are striving to find congruence and peace within the context of the gospel of Jesus Christ.

RiseUp is a podcast designed to offer answers and frameworks for youth, or young adults who are seeking answers to difficult or critical questions about LDS Culture and doctrine.

Questions addressed in this episode:

There is so much to learn and absorb with the topic of being transgender or experiencing gender dysphoria, but let’s first set some foundational items for the basis of our getting to know you and some of the challenges that you face starting with the terms, the lexicon of words that are most welcome to be used when dealing with this subject. What does it mean to be transgender, and what does it mean to experience gender dysphoria in perhaps a more clinical or text book sense?

In your essay on the Journeys of Faith project, entitled: Jesus Wins: Finding Faith in Ambiguity” you express some concepts that may sound familiar to some teenagers in some respects, but maybe not in others. If you could talk about your experience with mirrors growing up.

With your specific life scenario, you were born a genetic male. When did you feel that just didn’t fit your mind’s eye of yourself?

How did your parents respond to this scenario?

It’s important to make the distinction, that in your experience, the thoughts you had were not related to sexual urges or attraction, per se, but just how you saw yourself.

Being a teenager is typically defined in some part with the experience of self-discovery, and the challenges that arise when your body goes through certain biological changes, as well as social independence. But here you are, with another layer to that, something very uncharted in the Mormon experience. In your essay you state that the atonement of Jesus Christ gave you hope, particularly Moroni 10:32 “Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ…”

Music also became a part of your life a coping mechanism. We are both trumpet players as I understand it.

So, even with all that was going on with your life you decided to attend BYU as opposed to perhaps some other university where being transgender would be more either present, accepted, if not encouraged to a certain extent.

BYU led you to a mission call to the California Anaheim Mission. Opening that letter, Dear Elder Kyle Merkley. How did that feel to read that, given your trials and circumstances up to this point? Did you see this as a point of success, of achievement to even feel ready to put in your papers?

In your essay you state: “While serving a mission was really hard in some ways (I had to deal with constant depression, and living with all guys triggered my gender dysphoria), I found serving a mission also clearly defined a role for me. I didn’t have to struggle with the question of who I was. I was told exactly who I was and how I was supposed to act every day. It was that sense of purpose which kept me going.”

It was on your mission that you actually first learned the name for what you were experiencing, or at least a term that has been assigned to those experiencing similar emotions, transgender.

At some point you describe studying for hours, days, weeks, what have you, to find some guidance on what it means to be Transgender and a member of the Church of Jesus Christ of Latter-day Saints, and you kind of snap under the cognitive dissonance, or maybe it would be vacuum of space where questions remained unanswered.

In all this there were some coping mechanisms that you installed, some self-medication that served as a sort of pressure release for all that you were feeling. What were some of those things?

This is when Amy your now wife enters the picture. I have hears some very dear things about Amy, I can’t wait to hear her side of things. How did you two meet?

Kyle has some incredibly tender words to describe what you meant to him, “She asked me out when I didn’t have the self-confidence to ask anyone out. She liked me when I couldn’t find the strength to like myself. And eventually, she loved me when all I felt inside was self-loathing. When we started dating she brought happiness back into my life. Every time I was around her, I felt so right—a rightness I’d been searching for my whole life. She made the pain of gender dysphoria recede into the background. She brought light and color back into a world which was colorless and bleak. She gave me hope. She loves life so much and finds joy in so many little things. Every time I was with her I found little joyful reasons to love life as well. As we dated, she began the process of healing my broken spirit.”

Amy, when did you know this is what you meant to Kyle? When were you opened up to what Kyle was feeling?

You wrote a letter to Amy explaining what was going on, what was in that letter? Is that something public or too personal to be public?

That reprieve from the gender dysphoria came back three months after you were married. What happened? How did you choose to respond?

Here you are today, still together, and now putting your story out there in an effort to help others, to strengthen others to stay true, to know that there is an answer in the gospel of Jesus Christ, and the atonement is stronger than some of the most discouraging trials one can face.

Now that we know your story, and what an amazing story it is and will continue to be, the next little bit I would love to get some insights or suggestions both for those who may be experiencing gender dysphoria themselves, as well as for their family, friends, and even ecclesiastical leaders in order to help all understand this issue more fully, but also to find a path of faith, a journey of faith that includes gender dysphoria.

Starting with those who are experiencing gender dysphoria, if you haven’t already said it in the telling of your story, what would you say to the person listening that may be in that place? Kyle I would like you to answer first, and then Amy, if you could also have a response for that same person.

You go on to say in this essay, “I don’t always know how to deal with the pain of having gender dysphoria, and I constantly wonder how my identity as transgender fits with my identity as a member of the Church of Jesus Christ of Latter-day Saints.” I think members of the Church are in the same place, we don’t always know what to think or how to respond. I can think of the bishop sitting in his office and having someone come to them and say, Bishop, I think I am transgender, and that Bishop going, hmm… what does the handbook say about this? I have looked, and it’s currently blank on this issue. There are issues relating to chastity in which one may make some educated and hopefully inspired decisions, but it is one of those points where we will believe what God will reveal with respect to this issue, but until then, perhaps you could give your advice to a bishop or stake president that is approached with this issue and wants to do so with love, but also inspired guidance.

Perhaps you would be willing to provide some answers and insight you have received as you have fasted and prayed, in an effort to reconcile the lack of information in church manuals and scriptural sources on gender dysphoria specifically, with things like the Family: A Proclamation to the World which clearly asserts the teachings on gender.

Moving forward on the right path, or the choice you have made to remain faithful to your covenants; how does one live by faith when approaching gender dysphoria or being transgender?

Kyle and Amy Merkley are defining what it means to be on a journey of faith. We will post a link to Kyle’s essay as part of the Journeys of Faith project from NorthStarLDS, we encourage all to read it and come to feel the spirit of Kyle’s testimony. Please feel free to share this message with others as part of an effort to show forth love and support, to do as Elder Christofferson encouraged in the April 2015 general conference, to march with those who are experiencing gender dysphoria, and to extend a hand of fellowship as a way of building a zion people.

For Additional Resources on Gender Dysphoria or related issues, please visit NorthStarLDS’s resources by clicking here.

Rise Up Podcast – What Is Your Mission in Life?

March 11, 2015 by NickGalieti

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Rise Up is a show for the youth and young adults looking for answers and encouragement to the difficult and critical questions that some may face about the doctrines, teachings, and culture of The Church of Jesus Christ of Latter-day Saints. This episode is presented by Nick Galieti and uses portions of two devotionals from Patricia Holland, and Elder John H. Groberg, both given at BYU in 1989 and 1979 respectively.

What is your mission in life?

Some difficult questions about the Church arise from critics. While other difficult questions come from just living life. This week we approach the difficult question, “What is my mission in life?”

With this question comes several other, let’s call them “sub-questions,” that we often ask at the same time. “What job should I get?” “Where should I go to school?” “Is this a person I should date or marry?” Maybe even, “Is this Church true, or is the Book of Mormon true, and if so, then what?”

Because each individual is given the gift of agency, or the ability to spend the time we have been given in this life for what we choose, it would seem like a good idea that we use that agency in the best possible way. For that same reason, discovering and determining our mission and purpose in life is all the more intimidating.

I want to share with you some thoughts that I hope will reinforce the importance of finding our mission. Not because I want to make the question all the more intimidating, but because I think that the more we realize just how important the decision is, the more we will come to understand that because of this high priority, God has put in place all that is needed for us to discover our mission, but also to succeed in that mission. Knowing how important this is to God, may help us have more confidence to approach Him in prayer, knowing He is anxious to bless us with this knowledge.

As with the all the quotes that I share, I will leave you the link for to the full presentation for the posting of this episode at blog.fairmormon.org, so that you can spend time researching the main source, as well as the context in which the quote is given.

To start off, I want to share some parts of a presentation given by Sister Patricia Holland at a BYU devotional entitled Filling the Measure of Your Creation given back in 1989 when her husband, Jeffrey R. Holland was president of the University. She said the following:

All of us face those questions about our role, our purpose, our course in life—and we face them long after we are children. I visit with enough of you (and I remember our own university years well enough) to know that many of you, perhaps most of you, have occasions when you feel off-balance or defeated—at least temporarily. And we ask, ‘What will I be, when will I graduate, whom will I marry, what is my future, how will I make a living, can I make a contribution?”—in short, “What can I be?”

Take heart if you are still asking yourselves such questions, because we all do. I do. We should concern ourselves with our fundamental purposes in life. Surely every philosopher past and present agrees that, important as they are, food and shelter are not enough. We want to know what’s next. Where is the meaning? What is my purpose?

When asking these questions, I have found it extremely reassuring to remember that one of the most important and fundamental truths taught in the scriptures and in the temple is that “Every living thing shall fill the measure of its creation.”

Every one of us has been designed with a divine role and mission in mind. I believe that if our desires and works are directed toward what our heavenly parents have intended us to be, we will come to feel our part in their plan. We will recognize the “full measure of our creation,” and nothing will give us more holy peace.

I once read a wonderful analogy of the limitations our present perspective imposes on us. The message was that in the ongoing process of creation—our creation and the creation of all that surrounds us—our heavenly parents are preparing a lovely tapestry with exquisite colors and patterns and hues. They are doing so lovingly and carefully and masterfully. And each of us is playing a part—our part—in the creation of that magnificent, eternal piece of art.

But in doing so we have to remember that it is very difficult for us to assess our own contributions accurately. We see the rich burgundy of a neighboring thread and think, “That’s the color I want to be.” Then we admire yet another’s soft, restful blue or beige and think, “No, those are better colors than mine.” But in all of this we don’t see our work the way God sees it, nor do we realize that others are wishing they had our color or position or texture in the tapestry—even as we are longing for theirs.

Perhaps most important of all to remember is that through most of the creative period we are confined to the limited view of the underside of the tapestry where things can seem particularly jumbled and muddled and unclear. If nothing really makes very much sense from that point of view, it is because we are still in process and unfinished. But our heavenly parents have the view from the top, and one day we will know what they know—that every part of the artistic whole is equal in importance and balance and beauty. They know our purpose and potential, and they have given us the perfect chance to make the perfect contribution in this divine design.

This is where faith comes in: learning to trust God to guide our lives in such a way that we will actually get a to a point where our greatest potential is realized. While this may seem scary and even intimidating at times, starting with a simple desire to know our mission and purpose in life is huge step in the right direction. Sister Holland continues in talking about the importance of starting with the right desire.

The Lord. has promised us in D&C 12:7 that the only qualification required to be a part of this magnificent plan is to “have desires to bring forth and establish this work.”

Yea, whosoever will thrust in his sickle and reap, the same is called of God.

Therefore, if you will ask of me you shall receive; if you will knock it shall be opened unto you. [D&C 14:4–5]

Sometimes in our sowing and reaping and sifting, it may seem that God says “no” or “not now” or “I don’t think so” when what we want for him to say—what we wish our tapestry to receive—is an affirmative “yes” or “certainly, right now” or “of course it can be yours.” I want you to know that in my life when I have had disappointments and delays, I have lived long enough to see that if I continue to knock with unshakable faith and persist in My patience—waiting upon the Lord and his calendar—I have discovered that the Lord’s “no’s” are merely preludes to an even greater “yes.”

I have a five year old daughter who is incredibly headstrong and is very determined to get what she wants, when she wants it. But she is also learning that asking Mom and Dad the right way increases her chances of getting what she wants when she wants it. But, just as we may find with our earthly parents, our Heavenly Parents know what is best for us and when is the best time for us to get experience those blessings. In the times in my life when I have sought to find answers to prayers, wether they be prayers for answers to questions about gospel topics, or for what to do with my life, I forget that answers come in a couple different ways. They can be a yes, do that. They can be no, don’t do that, or they can be a not yet. That answer, “not yet.” is probably the hardest for me to get because when that answer comes I feel as if I have to guess as to when that answer turns into a yes. To further complicate things, sometimes, the answer that was a “not yet” can turn into a “not anymore-it is no longer the right thing to pursue.” I can echo Sister Holland’s statement, the Lord’s “no’s” are merely preludes to an even greater “yes.”

Because of this, the quest to discover what is our mission in life, is an ongoing and repeated effort. Elder John H. Groberg gave a really good presentation at BYU back in 1979 entitled, “What Is Your Mission?” He also talked about the importance of finding our mission, and implied the importance of re-discovering or reconnecting with our divine work over and over again throughout our lives. He ushers in this process of discovery with this quote:

“Let me begin by asking you a very simple question. The question is this: What is your mission? You might think, “Well, I served in Japan,” or “I served in Virginia,” or wherever, and that is fine; but it is not what I am asking. I mean—what is your mission now? What is your mission in life? What does God expect you to accomplish during your sojourn here upon the earth? And, are you doing it?

I hope that in the next few moments, with the help of the Spirit of the Lord, we can all realize, if we have not realized it before, or, if we have known it, reaffirm in our lives the importance of at least three things: first, that God, our Father in Heaven, does have a specific mission for all of us to fulfill and perform while we are here upon this earth; second, that we can, here and now in this life, discover what that mission is; and third, that with His help we can fulfill that mission and know and have assurance—here and now in this life—that we are doing that which is pleasing to our Father in Heaven. These are all very important concepts; and they are all true.

If we do not know what our mission is, if we are not sure, if we are uncertain as to whether we are in fact fulfilling it, or if we do not have the positive assurance in our lives that our actions and our performance are pleasing to our Father in Heaven, then it does not really matter what else we are spending our time doing—it is not as important as finding out what we should be doing and having the assurance that we are doing it. Or to put it another way, if we are really interested in doing our Father’s will we had better pay the price—whatever price is necessary. We had better pray however fervently, study the scriptures and listen to the Brethren however intently we need to, or in short do whatever is required so that we can have the assurance that we are doing what our Father in Heaven wants us to do—that we are moving in the general area of the mission he has for us to perform. Obviously, that mission will be different for each of us.”

I want to share my testimony that God can and does reveal His will for our lives to individuals all over the world. I know that he has done that for me in my life at different times. I have also witnessed that people will encounter trials, they may even experience trials of their faith, that will cause them to question their life path. Others may be searching for an answer to other difficult questions, and feel that they are not able to find answers to those questions or overcome those trials. When this happens some feel that the option to give up, to stop trying to live gospel standards, is their best option given the circumstances.

Others may even consider that they must not be loved of God, or that maybe there is no God because he is being silent in their lives. I have felt similarly in some trials that I have experienced and in its own way those feelings can be very scary. When this happens some come to a decision that much of what they believed in their life prior to that is either a lie, or some kind of wasted effort. However, the level of doubt I felt during those times of trial, has been exceeded by the level of assurance and peace that I know feel after having heard the voice of the Lord confirm to me, my life’s mission.

There are things that need to take place in order for us to be receptive to God’s voice, to the influence of our Divine Parents. We need to first, have the willingness mentioned earlier, a willingness to not just want an answer, but, as Moroni put it in Moroni 10:3-5, we must listen to God’s voice with real intent. In this case, real intent is not just really wanting to know, but really wanting to follow the answer that is given. Only doing what God wants if it matches what we want is not obedience, nor is it wise. I can say with surety, that God lives, and that he does guide us back to him if we are willing to follow the path that he will place in front of us, regardless of the challenge that may lie in that path.

Next, look to the unique talents with which the Lord has blessed you. Look at who you are, and the experiences you have, no matter how tragic they may appear. These experiences can be utilized in the work of blessing others, and bringing comfort to those who stand in need—to bring others unto Christ.

For some, our purpose may have little to do with career, or education. For some it might be that, for a time, God may need us to simply be there for someone else. To be a disciple of Christ, to be a comfort to those who stand in need of comfort. This is not a diminished calling, or mission in life. We don’t have to be famous, we don’t have to be rich, sometimes the opposite is what the Lord has in place for us at any given time. The answers are different for each person, therefore, it is important that each person spend time in prayer and meditation to discover what the Lord has in store for each individual. Consequently, this also makes it difficult to pass judgement on the choices of others. This is also why we should not rush the process of coming to know our mission in life. The answers will come. They may not come right away, but they will assuredly come to all who seek with real intent. God is not a revelation vending machine. We don’t just pay a price and get the revelation as soon as we ask for it.

There is much more to consider with this subject, so I would recommend listening to the full talks from both Sister Holland and Elder Groberg as those talks will offer additional insights in this effort to find your mission in life, and to live in such a way so as to fulfill it. For now, Sister Holland shares these thoughts with which we will conclude.

When my daughter, Mary, was just a small child, she was asked to perform for a PTA talent contest. This is her experience exactly as she wrote it in her seven-year-old script.

“I was practicing the piano one day, and it made me cry because it was so bad. Then I decided to practice ballet, and it made me cry more; it was bad, too. So then I decided to draw a picture because I knew I could do that good, but it was horrid. Of course it made me cry.

“Then my little three-year-old brother came up, and I said, ‘Duffy, what can I be? What can I be? I can’t be a piano player or an artist or a ballet girl. What can I be?’ He came up to me and whispered, ‘You can be my sister.’”

In an important moment, those five simple words changed the perspective and comforted the heart of a very anxious child. Life became better right on the spot, and as always, tomorrow was a brighter day.

The Lord uses us because of our unique personalities and differences rather than in spite of them. He needs all of us, with all our blemishes and weaknesses and limitations.

So what can I be? What can I be? We can be what heavenly parents designed us and intend us and help us to be. How does one fill the measure of his or her creation? We do so by thrusting in a sickle and reaping with all our strength—and by rejoicing in our uniqueness and our difference. To be all that you can be, your only assignment is (1) to cherish your course and savor your own distinctiveness, (2) to shut out conflicting voices and listen to the voice within, which is God telling you who you are and what you will be, and (3) to free yourself from the love of profession, position, or the approval of men by remembering that what God really wants us to be is someone’s sister, someone’s brother, and someone’s friend.

I bear my testimony that each of you has a purpose. It is different, it is distinct, it is divine. God lives. God loves you. And I do, too. I say this in the name of Jesus Christ. Amen.

RiseUp Podcast: What I Learned In My First Year With FairMormon

February 25, 2015 by NickGalieti

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FairMormon is an organization that seeks to offer faithful answers to difficult or critical questions about The Church of Jesus Christ of Latter-day Saints (also known as LDS Church or Mormon Church). FairMormon does this through an effort called apologetics, which comes from the greek word aplogia—which sounds like someone is apologizing or are saying sorry for something. The origin of term really speaks to the effort to defend one’s position or beliefs. This can be done through scholarship, it can be done by people simply being a voice in defense of elements of culture, doctrines, and other activities. When it comes to the Church of Jesus Christ of Latter-day Saints, FairMormon and its volunteers are engaged in apologetics in the sense that we seek to defend the Church, its positions, and its doctrines using reason, research, and scholarship.

FairMormon has a wikipedia style database with answers to critics, to specific questions about church doctrines and history, and so on. There is also a blog that features book reviews, articles, and podcasts or on demand radio style programming with interviews, and other information that falls under the heading of apologetics. That’s where I come in to this whole thing—podcasting.

My official registration as a volunteer at FairMormon began on February 18^th 2014. In the year prior to becoming a volunteer, I had entered the world of podcasting with my show, The Good Word Podcast, where I interviewed LDS (Mormon) authors and writers about their various works. In the course of producing and hosting that show, I had been given the opportunity to interview Michael R. Ash about his book Shaken Faith Syndrome, published by FairMormon.

The episode/interview was recorded then went live on the Internet some time later. In the time before the interview, and in between recording the interview and it being made public, I did some research on the organization and was impressed with the mission and purpose of FairMormon. After having a wonderful lunch meeting with Steve Densley the Executive Vice-President of FairMormon, I was brought on board as manager of the FairMormon podcasting effort.

Since that time I have produced, hosted, or supervised the production, of 5 different on going shows with over 100 total podcast episodes, and started the FairMormon Internet Radio Station. More importantly I have been introduced to and acquainted with some notable individuals, learned some important truths (as well as some falsehoods), and become more aware of issues surrounding the day to day experience many have with The Church of Jesus Christ of Latter-day Saints. I have learned a great deal about my own abilities to manage time (producing that many shows as a volunteer is no easy task), but I have also learned other things that have added to my faith. While not everything I have learned I would put into the category of “constructive” or “true,” because I know these things, I can better know truth when I read, hear, or see it.

While I have learned far more than 10 things during this first year with FairMormon, they can fit into some categories or general principles. Each learning experience I have had, supports my choice to be a part of this apologetic effort. So here are the 10 main things that I have learned (or had confirmed) in my first year of volunteering at FairMormon:

1) We are all children of God our Eternal Father and that The Church of Jesus Christ of Latter-day Saints is lead by His Son Jesus Christ. God has called a Prophet and Apostles to lead this church, to bless the lives of those who have ears to hear.

2) Joseph Smith Jr., while a fallible man subject to the same conditions and purposes of a mortal experience, was, by the Grace of God, given the authority to restore the Kingdom of God to the Earth. Through the Church that Joseph Smith Jr. helped establish, all mankind may be granted the opportunity to return to God’s presence renewed, and eventually perfected as well as find lasting peace in this life and in the life to come.

3) FairMormon is not the true church (or a church at all), it is not lead by a prophet, but is filled with volunteers that seek to defend and build up the Church through their best efforts in scholarship, reason, and with whatever talents the Lord has blessed them. These volunteers are fine people who have, at times, become a verbal dartboard by those who disagree with the Church, its leaders, or its teachings.

4) Many people feel an emotional and spiritual pain when encountering doubts about their faith. This pain can be severe and ought not to be ignored or marginalized.

5) Having doubts does not equal having questions. Doubts are questions without accepted answers. Doubts can quickly grow into disagreement if given the wrong “fertilizer.” With the presence and love of an all-knowing God, there is no question that does not have an answer. If given time, patience, and faith, all questions can be answered. The answers require work, study, faith, and trust to obtain. When the answer comes from God, that answer will build faith in Him, and in his Church.

6) There are individuals in this world who have perpetuated the need for organizations like FairMormon. Some of these individuals are quite gifted, and charismatic in their efforts to discourage belief or conviction of a divine Church, its leaders, or its teachings. Much of the rhetoric of such critics are filled with a volatile cocktail of hurt and anger that resonates with those who are experiencing the pains that come with doubt.

7) My impression is that over the last 10-20 years, more critical questions or aggressive posturing against the church has come from those disaffected with the church, in other words those from within, than from those outside of the church’s membership.

8) One never knows the influence for good that they may have as they are “about doing good.” I have received emails, friend requests, and other in-person compliments and expressions of gratitude with the work that I have been doing with FairMormon than I would have expected. We are all capable of doing more good than we currently realize. As Bonnie Parkinson once offered as sound Christian advice, “never suppress a generous thought,” I would add, never suppress a generous act. (BYU Devotional, Personal Ministry: Sacred and Precious – 13 February, 2007)

9) Volunteering for FairMormon is a generous act.

10) On occasion I wonder why I have dedicated so much time and effort to a cause and an organization that at times seems to have more critics than supporters, but I do not regret it. I feel that I have made a positive contribution to a theology, a community, and a church and cause that I believe, in such a way that can have a profound ripple effect across the globe—for good.

I am grateful for the opportunity I have had to help people through their trials of faith, and to personally have an enlarged perspective on my faith as well as the many ways that God works through individuals to bring out his righteous purposes. I am grateful that the Lord has seen fit to bless me with enough talent and opportunities to be a part of this effort.

Nick Galieti – 2015

RiseUp Podcast: Trying to Serve the Lord Without Offending the Devil

February 11, 2015 by NickGalieti

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Primary Source: November 15^th, 1994 BYU Devotional – Elder James E. Faust

When it comes to living our lives, we have a lot of choices placed before us. We have our choice of schools to attend after high school, or even a choice of career path. Spiritually speaking, we have a choice to make. When viewing the world around him, even Joshua in the Old Testament dealt with this same question. In Joshua 24:14-15 he was speaking prior to his death and reflecting on the different choices that he made in his life when he recorded this often quoted passage:

14 ¶Now therefore fear the Lord, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the Lord.

15 And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the Lord.

When Jesus Christ was ministering personally on the Earth both in the Old World and in the Book of Mormon lands, he made a rather declarative statement that leaves little room for confusion. A statement that invites the one who hears it, to search their heart and make an assessment of where they are at in their life. In Luke chapter 16:13 or in 3 Nephi 13:24 we read: “No man can serve two masters; for either he will hate the one and love the other, or else he will hold to the one and despise the other. Ye cannot serve God and Mammon.” The bible dictionary teaches us that the word Mammon is aramaic for “riches.” In other words, this scripture is saying that you cannot serve both God and the things of this world.

In my time with FairMormon, and even for some years prior to volunteering, I would come across a variety of people that seemed to struggle with this idea. When I say struggle, it isn’t something that they consciously notice. To a certain extent, we all will have time in our lives where it seems like we might be serving one more than the other. But there are those who Try to Serve the Lord without Offending the Devil. It is a concept that was addressed by Elder James E. Faust at a BYU devotional back in 1994. I want to share some of his council with you, not only because he says it better than I could, but also because it is important to hear the voice of the Lord’s chosen apostles. They have been blessed with the ability and spiritual capacity to guide us through some tough questions we might have about how to approach our lives. Here are some highlights from that presentation.

In the great universities of the world, one does not often choose to speak of the influence of Satan. Perhaps it is not cool to address this subject, but I choose to do so anyway. Someone said in these few words: “I have heard much about the devil. I have read a great deal about the devil. I have even done business with the devil, but it didn’t pay.” Your generation lives in a day when many things are measured against the standard of social or political correctness. Today I challenge that false doctrine of human behavior. The influence of Satan is becoming more acceptable. Elizabeth Barrett Browning said, “The devil is most devilish when respectable”

It is not good practice to become intrigued by Satan and his mysteries. No good can come from getting too close to evil. Like playing with fire, it is too easy to get burned: “The knowledge of sin tempteth to its commission” (see Joseph F. Smith, GD, p. 373). The only safe course is to keep well distanced from him and from any of his wicked activities or nefarious practices.

However, Brigham Young said that it is important to “study . . . evil, and its consequences” (DBY, p. 257). Since Satan is the author of all evil in the world, it would therefore be essential to realize that he is the influence behind the opposition to the work of God. Alma stated the issue succinctly: “For I say unto you that whatsoever is good cometh from God, and whatsoever is evil cometh from the devil” (Alma 5:40).

My principal reason for choosing this subject is to help young people by warning them, as Paul said, “lest Satan should get an advantage of us: for we are not ignorant of his devices” (2 Corinthians 2:11). We hope that young people, unfamiliar with the sophistries of the world, can keep themselves free of Satan’s enticements and deceitful ways.

I owe my text to Elder Marion G. Romney, who, at a BYU devotional in 1955, stated: “Now there are those among us who are trying to serve the Lord without offending the devil.” This is a contradiction of terms. President Romney goes on:

Must the choice lie irrevocably between peace on the one hand, obtained by compliance with the Gospel of Jesus Christ as restored through the Prophet Joseph Smith, and contention and war on the other hand? [Marion G. Romney, “The Price of Peace,” Brigham Young University student body, March 1, 1955, p. 7]

Yogi Berra is reported to have said, “If you come to a fork in the road, take it.” But it doesn’t work that way. The Savior said,

No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. [Matthew 6:24]

Today many of us are trying to serve two masters: the Lord and our own selfish interests, without offending the devil. The influence of God, our Eternal Father, urges us, pleads with us, and inspires us to follow him. In contrast, the power of Satan urges us to disbelieve and disregard God’s commandments.

In another address President Romney continues:

The consequences of [mortal man’s] choices are of the all-or-nothing sort. There is no way for him to escape the influence of these opposing powers. Inevitably he is led by one or the other. His God-given free agency gives him the power and option to choose. But choose he must. Nor can he serve both of them at the same time, for, as Jesus said, “No man can serve two masters: . . . Ye cannot serve God and mammon.” [Marion G. Romney, CR, October 1962, p. 94]

Here then is the challenge, in what issues do we see this “riding the line,” or trying to serve the Lord without offending the Devil. One current issue that is causing some discord or one where one may feel that is walking that line, is the issue of Homosexuality or Gay marriage. Elder Faust addresses the issue this way:

The Church’s stand on homosexual relations provides another arena where we offend the devil. I expect that the statement of the First Presidency and the Quorum of the Twelve against homosexual marriages will continue to be assaulted. Satan is only interested in our misery, which he promotes by trying to persuade men and women to act contrary to God’s plan. One way he does this is by encouraging the inappropriate use of sacred creative powers. A bona fide marriage is one between a man and a woman solemnized by the proper legal or ecclesiastical authority. Only sexual relations between husband and wife within the bonds of marriage are acceptable before the Lord.

Any alternatives to the legal and loving marriage between a man and a woman are helping to unravel the fabric of human society. I am sure this is pleasing to the devil. The fabric I refer to is the family. These so-called alternative lifestyles must not be accepted as right because they frustrate God’s commandment for a life-giving union of male and female within a legal marriage as stated in Genesis.

I suggest that the devil takes some delight every time a home is broken up, even where there is no parent to blame. This is especially so where there are children involved. The physical and spiritual neglect of children is one of the spawning grounds for so many of the social ills of the world.

Sometimes these issues are not so charged. Sometimes these issues involve matters of temptations and personal conduct, and not necessarily social issues. Elder Faust continues with this counsel:

I now turn to milder ways of not offending the devil. Nephi has given to us the pattern or formula by which Satan operates:

And others will he pacify, and lull them away into carnal security, that they will say: All is well in Zion; yea, Zion prospereth, all is well—and thus the devil cheateth their souls, and leadeth them away carefully down to hell.

And behold, others he flattereth away, and telleth them there is no hell; and he saith unto them: I am no devil, for there is none—and thus he whispereth in their ears, until he grasps them with his awful chains, from whence there is no deliverance. [2 Nephi 28:21–22]

C. S. Lewis gave us a keen insight into devilish tactics. In a fictional letter, the master devil, Screwtape, instructs the apprentice devil Wormwood, who is in training to become a more experienced devil:

You will say that these are very small sins; and doubtless, like all young tempters, you are anxious to be able to report spectacular wickedness. . . . It does not matter how small the sins are, provided that their cumulative effect is to edge the man away from the Light and out into the Nothing. . . . Indeed, the safest road to Hell is the gradual one—the gentle slope, soft underfoot, without sudden turnings, without milestones, without signposts. [The Screwtape Letters (New York: Macmillan, 1961), p. 56]

So-called small sins include the challenge to the “sin laws” that seek to control forms of gambling, alcohol, and drug consumption. Some who wish to appear broad-minded say, under the guise of not imposing religious belief, “I don’t drink or gamble, but I don’t think we ought to have any laws to control others that wish to.” This completely ignores the health and social costs to society of the vices. They foolishly argue that laws cannot control human behavior. My long legal career has led me to conclude that all criminal laws have a moral basis.

I now come to some even milder forms of trying to serve the Lord without offending the devil. Having a temple recommend and not using it seems mild enough. However, if we live close to a temple, perhaps having a temple recommend but not using it may not offend the devil. Satan is offended when we use that recommend, going to the temple to partake of the spiritual protection it affords. How often do we plan to go to the temple only to have all kinds of hindrances arise to stop us from going? The devil has always been offended by our temple worship.

I want to add my own voice to the principle and importance of temple work as a way to help protect us even from our own desires that might not fall in line with God’s principles. When one spends time on the internet or in reading material that some would call anti-mormon, or even material that is is critical of the Church, the leaders of the Church, or otherwise, it can take a toll on our spiritual immune systems. It starts to wear people down and bring a sort of unhappiness into their lives that slowly creeps in, poisoning the spirit of peace. It is the power of the temple and temple service that can cast aside that anger, and helps us to find a place for the peace that comes from feeling close to the Lord.

Elder Faust concludes:

I wonder how much we offend Satan if the proclamation of our faith is limited only to the great humanitarian work this Church does throughout the world, or to our beautiful buildings, or to this great university, marvelous as these activities are. When we preach the gospel of social justice, no doubt the devil is not troubled. But I believe the devil is terribly offended when we boldly declare by personal testimony that Joseph Smith was a prophet of God and that he saw the Father and the Son; when we preach that the Book of Mormon is another witness for Christ; when we declare that there has been a restoration of the fullness of the gospel in its simplicity and power in order to fulfill the great plan of happiness.

We challenge the powers of darkness when we speak of the perfect life of the Savior and of his sublime work for all mankind through the Atonement. This supernal gift permits us, through repentance, to break away from Satan’s grasping tentacles.

We need not become paralyzed with fear of Satan’s power. He can have no power over us unless we permit it. He is really a coward, and if we stand firm, he will retreat. The apostle James counseled: “Submit yourselves therefore to God. Resist the devil, and he will flee from you” (James 4:7). And Nephi states that “he hath no power over the hearts” of people who are righteous (l Nephi 22:26).

Satan has had great success with this gullible generation. As a consequence, literally hosts of people have been victimized by him and his angels. There is, however, an ample shield against the power of Lucifer and his hosts. This protection lies in the spirit of discernment through the gift of the Holy Ghost. This gift comes undeviatingly by personal revelation to those who strive to obey the commandments of the Lord and to follow the counsel of the living prophets.

I emphasize that fasting and prayer is a great way to receive the moral strength and spiritual strength to resist the temptations of Satan. But you may say this is hard and unpleasant. I commend to you the example of the Savior. He went into the desert, where he fasted and prayed to prepare himself spiritually for his ministry. His temptation by the devil was great, but through the purification of his spirit he was able to triumph over all evil.

I testify that there are forces that will save us from the ever-increasing lying, disorder, violence, chaos, destruction, misery, and deceit that are upon the earth. Those saving forces are the everlasting principles, covenants, and ordinances of the eternal gospel of the Lord Jesus Christ. These same principles, covenants, and ordinances are coupled with the rights and powers of the priesthood of Almighty God. We of this church are the possessors and custodians of these commanding powers that can and do roll back much of the power of Satan on the earth. We believe that we hold these mighty forces in trust for all who have died, for all who are now living, and for the yet unborn.

I pray that we will dedicate our lives to serving the Lord and not worry about offending the devil. I also pray that through the spreading of righteousness, the evil hands of the destroyer might be stayed and that he may not be permitted to curse the whole world. I also pray that God will overlook our weaknesses, our frailties, and our many shortcomings and generously forgive us of our misdeeds. I further pray that he will bring solace to the suffering, comfort to those who grieve, and peace to the broken-hearted, and I leave this witness and testimony and blessing with you in the holy name of Jesus Christ. Amen.

Mormon Fair-Cast: Peoples Choice Podcast Awards

January 22, 2015 by Ned Scarisbrick

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Stop what you are doing – right now and do this. We really need you to do this.

We need your help to get nominated again for the People’s Choice Podcast Award. In 2011 and in 2013 we made the list of nominations for our religious podcasts and in 2013 we won best religious podcast. We really appreciate your support on that. In 2012, we were beat out by an atheist group. We would rather that not happen again.

In order for us to be nominated again, we need your help NOW. Time is very short. We need you to nominate us.

We also need you to send this to your Facebook and Twitter. Spread the word! Tell your friends!

Nominate the Mormon Fair-Cast Podcast for the People’s Choice Podcast Award.

Go to this link:

http://www.podcastawards.com/

Scroll down to “Religion Inspiration”

Type in the following in the two boxes:

Podcaster Name: Mormon Fair-Cast

Podcast URL: http://blog.fairmormon.org

Our Podcasts have several hosts and themes. They are as follows:

Nick Galieti is our Podcast manager. He is the host for three podcasts:

Front Page News is a new podcast series Nick does with Cassandra Hedelius. They review the previous week of The LDS Church and members in the press.

The Articles Of Faith is a show where Nick interviews scholars and other notables.

Rise Up Podcasts Nick gears toward the youth.

Julianne Hatton does a podcast series called Faith and Reason.

These are interviews with Mike Ash and his book on evidences of The Book of Mormon.

Ned Scarisbrick does a podcast series titled The 4^th Watch. It is based on the story of Jesus meeting his apostles while walking on the water during the 4th watch of night and keeping our focus on the Savior through the storms of life.

Ned Scarisbrick does a second series titled Fair Issues. These podcasts are based on articles that support the Gospel of Jesus Christ.

Steven Densley Jr. podcasts are titled Keeping the Faith. This series which centers on dealing with contemporary issues and criticisms of The Church.

We have other podcasts as well. Perhaps you would like to join us.

Please nominate us, and please listen.

Thank you,

Scott Gordon
President
FairMormon

WE APPRECIATE YOUR TIME. THANKS FOR LISTENING.

Questions and Apostasy

January 22, 2015 by FairMormon Staff

[The follow was written by DeeAnn Cheatham, a volunteer with FairMormon.]

Occasionally statements arise asserting that Mormons are not allowed to ask questions. Some go even further by contending that certain people were excommunicated or might face discipline simply for “asking questions.” This is puzzling, because the Church of Jesus Christ of Latter-day Saints was founded by a young man precisely because he asked questions. Additionally, Church leaders teach that asking questions often leads to revelation and is part of the learning process.

While there may indeed be instances where church policy has not been followed, it is clear that LDS church policy allows members the freedom to question. Even questions where the intent is not to find answers but instead to challenge church doctrine or leaders are not grounds for church discipline unless the questioner becomes public and sustained in their advocacy. Below are some statements from church leaders that substantiate this point.

From a First Presidency Statement this past June:

We understand from time to time church members will have questions about church doctrine, history or practice. Members are always free to ask such questions and earnestly seek greater understanding. We feel special concern, however, for members who distance themselves from church doctrine or practice and, by advocacy, encourage others to follow them.

Simply asking questions has never constituted apostasy. Apostasy is repeatedly acting in clear, open and deliberate public opposition to the church or its faithful leaders, or persisting, after receiving counsel, in teaching false doctrine. (June 28, 2014, First Presidency Statement)

Elder Dallin H. Oaks, a current apostle in the LDS church stated:

We have the concept of apostasy. It is grounds for Church discipline…

Apostasy, being rare, has to be carefully defined. We have three definitions of apostasy: one is open, public and repeated opposition to the Church or its leaders. Open, public, repeated opposition to the Church or its leaders — I’ll come back to that in a moment. A second one is to teach as doctrine something that is not Church doctrine after one has been advised by appropriate authority that that’s false doctrine. In other words, just teaching false doctrine is not apostasy, but [it is] teaching persistently after you’ve been warned. For example, if one were to teach that the Lord requires you to practice plural marriage in this day, it would be apostasy. And the third point would be to affiliate and belong to apostate sects, such as those that preach or practice polygamy.

So, we go back to the first cause of apostasy — open, public and repeated opposition to the Church and its leaders. That does not include searching for a middle ground. It doesn’t include worrying over a doctrine. It doesn’t include not believing a particular doctrine. None of those are apostasy. None of those are the basis of Church discipline. But when a person comes out publicly and opposes the Church, such as by saying, “I do not think anyone should follow the leaders of the Church in their missionary program, calling these young people to go out and preach the gospel,” or whatever the particular issue of the day. And when you go out and begin to “thump the tub” and try to gather opposition and organize opposition and pronounce and preach against the Church — that can be a basis for Church discipline. [http://newsroom.lds.org/article/elder-oaks-interview-transcript-from-pbs-documentary]

Clearly, apostasy is going much further than simply “asking questions.” But even if “questioning” doesn’t lead to church discipline, are church members discouraged from asking questions?

During the most recent General Conference we receive this counsel from Apostle Russell M. Ballard:

…having questions and experiencing doubts are not incongruent with dedicated discipleship. Recently, the Council of the First Presidency and the Quorum of the Twelve Apostles stated: “We understand that from time to time Church members will have questions about Church doctrine, history, or practice. Members are always free to ask such questions and earnestly seek greater understanding.’

Remember, Joseph Smith himself had questions that began the Restoration. He was a seeker and, like Abraham, found the answers to life’s most important questions.

The important questions focus on what matters most—Heavenly Father’s plan and the Savior’s Atonement. Our search should lead us to become kind, gentle, loving, forgiving, patient, and dedicated disciples. We must be willing, as Paul taught, to “bear ye one another’s burdens, and so fulfil the law of Christ.” [Elder Russell M. Ballard, “Stay in the Boat and Hold On!” October 2014 General Conference]

Pres. Dieter Uchtdorf, a member of the First Presidency of the church , affirmed:

In this Church that honors personal agency so strongly, that was restored by a young man who asked questions and sought answers, we respect those who honestly search for truth. It may break our hearts when their journey takes them away from the Church we love and the truth we have found, but we honor their right to worship Almighty God according to the dictates of their own conscience, just as we claim that privilege for ourselves [Pres. Dieter Uchtdorf, “Come, Join With Us,” October 2013 General Conference].

Later in the same talk he stated:

It’s natural to have questions—the acorn of honest inquiry has often sprouted and matured into a great oak of understanding. There are few members of the Church who, at one time or another, have not wrestled with serious or sensitive questions. One of the purposes of the Church is to nurture and cultivate the seed of faith—even in the sometimes sandy soil of doubt and uncertainty. Faith is to hope for things which are not seen but which are true.

Therefore, my dear brothers and sisters—my dear friends—please, first doubt your doubts before you doubt your faith. We must never allow doubt to hold us prisoner and keep us from the divine love, peace, and gifts that come through faith in the Lord Jesus Christ.

Elder Holland, also an Apostle, counseled in the April 2014 General Conference:

Last observation: When doubt or difficulty come, do not be afraid to ask for help. If we want it as humbly and honestly as this father did, we can get it. The scriptures phrase such earnest desire as being of “real intent,” pursued “with full purpose of heart, acting no hypocrisy and no deception before God.” I testify that in response to that kind of importuning, God will send help from both sides of the veil to strengthen our belief [Elder Jeffrey R. Holland, “Lord, I Believe,” April 2013 General Conference].

And in the 2003 October General Conference, President James E. Faust, then a member of the First Presidency stated:

This morning I would like to bear a humble testimony to those who have personal struggles and doubts concerning the divine mission of The Church of Jesus Christ of Latter-day Saints. Many of us are at times like the father who asked the Savior to heal his child with the “dumb spirit.” The father of the child cried out, “Lord, I believe; help thou mine unbelief.” To all those with lingering doubts and questions, there are ways to help your unbelief. In the process of accepting and rejecting information in the search for light, truth, and knowledge, almost everyone has—at one time or another—some private questions. That is part of the learning process [Pres. James ‘E. Faust, “Lord, I Believe; Help Thou My Unbelief”, October 2003 General Conference].

The prophet Joseph Smith received these revelations, encouraging us to ask questions:

“If thou shalt ask, thou shalt receive revelation upon revelation, knowledge upon knowledge, that thou mayest know the mysteries and peaceable things—that which bringeth joy, that which bringeth life eternal.” (D & C 42:61)

“Verily, verily, I say unto thee, blessed art thou for what thou hast done; for thou hast inquired of me, and behold, as often as thou hast inquired thou hast received instruction of my Spirit. If it had not been so, thou wouldst not have come to the place where thou art at this time.” (D & C 6:14)

One can easily see from these quotations, that rather than trying to control or squelch questions, LDS church leaders believe that sincere questioning can lead to answers and revelation.

Finding answers requires faith. While Heavenly Father may not come down and give explicit explanation for all of one’s questions, He can and will guide us in our search for answers. The key to receiving such guidance is to ask in faith, and then exercise that faith by acting on it. Wavering rarely, if ever, leads to answers from God. One must commit to the Lord, take the leap of faith and live the gospel. There are no shortcuts. Alma taught us in Alma 32 to “awake and arouse your faculties, even to an experiment upon my words, and exercise a particle of faith, yea, even if ye can no more than desire to believe, let this desire work in you, even until ye believe in a manner that ye can give place for a portion of my words.” (Alma 32:27)

Elder David A. Bednar counseled:

Please notice the requirement to ask in faith, which I understand to mean the necessity to not only express but to do, the dual obligation to both plead and to perform, the requirement to communicate and to act [Elder David A Bednar, “Ask in Faith,” April 2008 General Conference].

Elder Scott also reminds that we must try our faith to receive answers.

Faith is things which are hoped for and not seen; wherefore, dispute not because ye see not, for ye receive no witness until after the trial of your faith” (Ether 12:6). Thus, every time you try your faith—that is, act in worthiness on an impression—you will receive the confirming evidence of the Spirit. As you walk to the boundary of your understanding into the twilight of uncertainty, exercising faith, you will be led to find solutions you would not obtain otherwise. With even your strongest faith, God will not always reward you immediately according to your desires. Rather, God will respond with what in His eternal plan is best for you, when it will yield the greatest advantage. Be thankful that sometimes God lets you struggle for a long time before that answer comes. That causes your faith to increase and your character to grow [Elder Richard G. Scott, “The Sustaining Power of Faith in Times of Uncertainty and Testing,” April 2003 General Conference].

Even when asking questions, one may not receive or find answers to all of them. It is wise to focus first on the most important questions–Does God exist? Will He speak to me? Was Jesus his son? Was Joseph Smith a prophet?” Having received affirmative answers to these questions, it is easier to be patient and move forward with confidence when another question does not result in an immediate response.

Leaders of the Church of Jesus Christ of Latter-day Saints have allowed and even encouraged its members to ask questions. If one truly wants an answer from God, then the key is “ask in faith, nothing wavering.” (James 1:5–6) Of course, not everyone wants or expects an answer and may even be disingenuous in their intentions. But simply asking questions is not grounds for church discipline or censure, and never has been.

If anyone claims that they were disciplined “just for asking questions,” you can be certain there is more to the story.

Why Do They Leave? III

January 9, 2015 by John Gee

[This entry originally appeared at Forn Spǫll Fira and is reposted here with the author’s permission.]

Thus far, in my examination of the data from the NSYR I have looked at some of the scattered clues in the NSYR analysis. (The first post is here, the second post ishere.) The NSYR actually devoted an entire book to the subject of youth losing their religion and their way, called Lost in Transition. I have already noted that intellectual reasons play a smaller role in youth losing their faith than behaviors or events. I am here interested in only those intellectual reasons that the NSYR found for people losing their faith. This post will look at reasons assembled in the first chapter of Lost in Transition for why youth of all religions become secular. [Read more…] about Why Do They Leave? III

Working Together to Save Youth in a Secular Age

January 8, 2015 by Nathaniel Givens

[This post originally appeared at Difficult Run and is reposted here with permission from the author.]

The following trio of recent posts outline various perspectives on why Mormon youth and young adults leave the Church and what can be done about it.

How to Save Youth in a Secular Age – David Bokovoy (December 26, 2014)
Why Do They Leave? – John Gee (December 29, 2014)
Getting It Wrong: How Not to Save LDS Youth in a Secular Age – J. Max Wilson (January 5, 2014)

The discussion has already become somewhat politicized, but I think that the similarities in Bokovoy’s and Wilson’s approach outweigh the differences. In this post I’ll talk about reconciling them, and also bring in Gee’s important, data-based perspective.

Bokovoy’s primary point is that the struggles young Mormons encounter with their faith are the result of encountering real, problematic facts from Mormon history. As a result, he asserts that:

We need to alter our approach and stop giving students the impression that there is never any good reason to doubt or question their faith. Instead, we need to help students incorporate questioning as a meaningful contribution to a spiritual journey.

Wilson, as the title of his post indicates, begs to differ. His primary argument is that “It is not the facts themselves that challenge the youth, but the narratives through which the facts are presented and contextualized that challenge them.” Superficially at least, we have a contradiction between Bokovoy and Wilson.

According to Wilson there’s a deeper problem, however: “The more fundamental problem is that often our youth, not to mention many adults, lack the kind of nuanced approach to information that they require to be able to evaluate the facts in distinction to the narratives about the facts.” He later writes that “both apologetic and critical explanations… are merely provisional explanations.” It seems to me that the nuance Wilson is calling for, and the ability to separate facts from narratives, is primarily about being able to avoid taking academic or scientific claims as non-provisional and authoritative and instead “to incorporate questioning.” (Those are Bokovoy’s words.)

The chief difference, then, is that Wilson wants to prepare youth to question secular authority (“They [members] should feel free to take a cafeteria approach to the secular and scholarly information.”) and he blames Bokovoy for stating instead that they should question prophetic authority. But I’m not sure Bokovoy actually did suggest greater questioning of religious authority and, as Wilson admits, both apologetic and critical perspectives are provisional. The two views can, to a substantial degree, be reconciled.

First, however, let me point out that Wilson’s critique of the role academia and science play in society is absolutely correct. He writes that “’Science’ is functionally little more than an appeal to a culturally acceptable authority which they are expected to accept largely on blind faith.” This is true. Nibley’s words about “the black robes of a false priesthood” apply even more today¹, and should be expanded to include the white lab coat along with the black graduation gown. This isn’t an attack on reason or the scientific method, but rather an observation that (not necessarily due to anyone’s intentions or desires) the combination of increasingly sophisticated and specialized scientific knowledge and increasing reliance of society on the results of that knowledge have conspired to create a situation where there is a serious risk that any sentiment packaged as scientific will be accepted as authoritative. To a lesser extent, this is true not just of science, but of academia in general.

This means that secularism now functions as a de facto religious outlook without being widely recognized as one. This allows narratives, philosophical claims, and normative judgments made under the banner of secularism to pass as objective and authoritative.² This in turn means that secular critiques of religion have an unearned advantage (to Wilson’s point) and also that when religious people encounter troubling facts about their own history that don’t require any particular secular narrative to seem troubling (to Bokovoy’s point), secularism is always there on the fringes as the default fall-back position. In either case: the playing field is slanted towards secularism.³

Getting back to a partial reconciliation of Bokovoy and Wilson’s perspectives, Wilson’s central point is a general one about epistemology: “Few narratives can successfully assimilate all of the known data, which, as I have mentioned, is always only a subset of reality anyway.” Or, to use language I’m more comfortable with, we’re all busily engaged in the act of constructing models or narratives from the raw material of the facts and ideas we encounter in our lives. We never succeed in constructing models or narratives that successfully integrate all the facts and ideas that we’re aware of, and even if we could, we’re only personally aware of a very small number of the facts and ideas that are available to be known. Therefore, all our models and narratives are provisional.

Wilson directs this observation primarily at secularism and as a matter of practicality that makes sense. Secular authority is ascendant and its status as quasi-religious authority is largely unrecognized. It cries out for critique. But the observation that all models and narratives are provisional is not limited to secularism, and it includes not only auxiliary, apologetic arguments offered to bolster and positively contextualize prophetic and scriptural statements, but the religious conception of the prophetic and scriptural statements themselves.

Assume for a moment that prophets and scripture are infallible and sufficient. Even in that case, we would still have to go through the messy, error-prone, human process of interpreting and synthesizing their words to construct our own narrative or model. Which means that the resulting narrative or model—even in a world with prophetic and scriptural infallibility and sufficiency—would remain provisional. This means that one can affirm Wilson’s trenchant criticism of secular authority and still make room for Bokovoy’s argument that we ought to “incorporate questioning as a meaningful contribution to a spiritual journey.” Not because we ought to necessarily question prophetic or scriptural authority more than we do, but because we need to be prepared to question the provisional models and narratives we construct from those authoritative statements.

This does not, of course, reconcile every difference between Bokovoy and Wilson. The greatest difference that remains is still the question of what is actually causing youth to leave. Is it, as Bokovoy asserts, the mere existence of troubling facts? Or is it, as Wilson argues, a nefarious suite of narratives which accompany those facts? The first response is that the common thread to Bokovoy’s and Wilon’s approach–espistemic humility and questioning–works in both cases. So there’s a sense in which it doesn’t matter, since the solution to both diagnoses is the same.

It’s still essential to ask the question of what is really going on, however. And what we find is that from a big picture perspective it might very well be that neither Bokovoy nor Wilson are right about the primary problem. This is where John Gee’s post comes in. Gee’s post is based on analysis of data collected by the ongoing National Survey of Youth and Religion. The project involves tracking the religious lives of thousands of American youths and conducting in-depth interviews with them about their religious lives. As Gee notes:

Unfortunately, the data published by the NSYR does not directly address the issue of why some Latter-day Saint youth become atheist, agnostic, or apathetic. It does, however, delve into the reasons why youth in general choose that path.

Gee then outlines the main factors that (for youth as a whole) tend to lead out of religion and into secular life:

Disruptions to routine
Distractions
Differentiation (e.g. attempt to create separate identity from parents)
Postponed Family Formation and Childbearing
Keeping Options Open
Honoring Diversity
Self-confident Self-sufficiency
Self-evident morality (i.e. moral truths are so obvious that religion is superfluous)
Partying

He concludes:

What is interesting about this list is that for the most part, intellectual reasons play a secondary role in conversion to secularism. This is not to say that intellectual reasons play no role, or that certain actions have no intellectual ramifications. The list is mainly behavioral or event driven rather than philosophically driven. Doubts in religiously held beliefs do not show up on the list.

It’s possible that Mormon youth are very different from the general trend, and that while youth of other traditions leave because of behavioral reasons, Mormons leave because of doubts. But that’s not a good starting point given the data, especially since advances in understanding of human behavior⁴ provide us with a model where intellectual deliberation serves as an after-the-fact rationalization of decisions made non-rationally on the basis of psychological, social, and emotional factors.

Luckily, as I’ve noted previously, Mormonism stands out as a group that is able to transmit behavior and information to rising generations better than other faith traditions. Based on our existing relative strength at transmitting theology, culture, and behavior, we are in a good position to pivot and meet this challenge. So let’s get to work on teaching epistemic humility and questioning now. Let’s take Bokovoy’s critique to heart, and prepare our youth to deal with uncomfortable facts. Let’s take Wilson’s critique to hear, and prepare our youth to view secular authority with due skepticism and discernment. And let’s also keep an eye open towards the data-based approaches like Gee’s to see what other changes, especially related to behavioral considerations, we can take to meet the challenge of keeping the flame of faith burning in a secular world.

1. Leaders and Managers

2. This goes a long way towards explaining Neil deGrasse Tyson’s popularity and the rise of the New Atheists generally.

3. I’ve written more on the relationship between Mormonism and secularism that you can read here, here, and here.

4. E.g. Jonathan Haidt’s The Righteous Mind

Getting It Wrong: How Not to Save LDS Youth in a Secular Age

January 7, 2015 by FairMormon Staff

[This entry originally appeared at Sixteen Small Stones and has been cross posted here with permission from the author.]

By J. Max Wilson

For those of you who may not already know, during the last few months there has been a bit of an intellectual brawl going on among a handful of influential Mormon academics. The most recent verbal scuffles have revolved around significant changes at BYU’s Neal A. Maxwell Institute for Religious Scholarship, formerly known as the Foundation for Ancient Research and Mormon Studies (FARMS).

I may make some observations about the Maxwell Institute controversies in a future post, but today I have some thoughts related to a specific essay by one of the contributors to the recent debates:

Brother David Bokovoy is a brilliant young professor of languages and literature with a speciality in the Hebrew Bible and the Ancient Near East. On December 26th, he published a blog post entitled “How to Save LDS Youth in a Secular Age“. [Read more…] about Getting It Wrong: How Not to Save LDS Youth in a Secular Age

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Questions and Apostasy

Why Do They Leave? III

Working Together to Save Youth in a Secular Age

Getting It Wrong: How Not to Save LDS Youth in a Secular Age

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