But take the happiest man, the one most envied by the world, and in nine cases out of ten his inmost consciousness is one of failure. Either his ideals in the line of his achievements are pitched far higher than the achievements themselves, or else he has secret ideals of which the world knows nothing, and in regard to which he inwardly knows himself to be found wanting.
In the eighty-fourth section of the Doctrine and Covenants, the Lord decreed that the whole Church was under condemnation, even all the children of Zion, because of the way they treated the Book of Mormon. “And they shall remain under this condemnation until they repent,” said the Lord, “and remember the new covenant, even the Book of Mormon.” (D&C 84:57).
Zion cannot fully arise and put on her beautiful garments if she is under this condemnation.
Second, for whom was the Book of Mormon meant? Moroni, the book’s last writer, speaking to us said, “Behold, I speak unto you as if ye were present, and yet ye are not. But behold, Jesus Christ hath shown you unto me, and I know your doing.” (Morm. 8:35). God inspired Mormon, its chief compiler, to put into the book what we would need in our day.
Fourth, what is the major purpose of the Book of Mormon? To bring men to Christ and to be reconciled to him, and then to join his church—in that order.
We do not have to prove the Book of Mormon is true. The book is its own proof. All we need to do is read it and declare it! The Book of Mormon is not on trial—the people of the world, including the members of the Church, are on trial as to what they will do with this second witness for Christ.
Ezra Taft Benson, “A New Witness for Christ”, 154th Semiannual General Conference of the Church of Jesus Christ of Latter-day Saints, October 1984
Nevertheless, I do not write anything upon plates save it be that I think it be sacred. And now, if I do err, even did they err of old; not that I would excuse myself because of other men, but because of the weakness which is in me, according to the flesh, I would excuse myself.
For the things which some men esteem to be of great worth, both to the body and soul, others set at naught and trample under their feet. Yea, even the very God of Israel do men trample under their feet; I say, trample under their feet but I would speak in other words—they set him at naught, and hearken not to the voice of his counsels.
(1 Nephi 19:6-7)
And I said unto him: Lord, the Gentiles will mock at these things, because of our weakness in writing; for Lord thou hast made us mighty in word by faith, but thou hast not made us mighty in writing; for thou hast made all this people that they could speak much, because of the Holy Ghost which thou hast given them;
And thou hast made us that we could write but little, because of the awkwardness of our hands. Behold, thou hast not made us mighty in writing like unto the brother of Jared, for thou madest him that the things which he wrote were mighty even as thou art, unto the overpowering of man to read them.
Thou hast also made our words powerful and great, even that we cannot write them; wherefore, when we write we behold our weakness, and stumble because of the placing of our words; and I fear lest the Gentiles shall mock at our words.
After all, if you believe that no one was ever corrupted by a book, you also have to believe that no one was ever improved by a book (or a play or a movie). You have to believe, in other words, that all art is morally trivial and that, consequently, all education is morally irrelevant. No one, not even a university professor, really believes that.
– Irving Kristol
All right, Christianity will do you good a great deal more good than you ever wanted or expected. And the first bit of good it will do you is to hammer into your head (you won’t enjoy that!) the fact that what you have hitherto called ‘good’ — all that about ‘leading a decent life’ and ‘being kind’ — isn’t quite the magnificent and all-important affair you supposed. It will teach you that in fact you can’t be ‘good’ (not for twenty-four hours) on your own moral efforts. And then it will teach you that even if you were, you still wouldn’t have achieved the purpose for which you were created. Mere morality is not the end of life. You were made for something quite different from that. J. S. Mill and Confucius (Socrates was much nearer the reality) simply didn’t know what life is about. The people who keep on asking if they can’t lead a decent life without Christ, don’t know what life is about; if they did they would know that ‘a decent life’ is mere machinery compared with the thing we men are really made for. Morality is indispensable: but the Divine Life, which gives itself to us and which calls us to be gods, intends for us something in which morality will be swallowed up. We are to be re-made. All the rabbit in us is to disappear — the worried, conscientious, ethical rabbit as well as the cowardly and sensual rabbit. We shall bleed and squeal as the handfuls of fur come out; and then, surprisingly, we shall find underneath it all a thing we have never yet imagined: a real Man, an ageless god, a son of God, strong, radiant, wise, beautiful, and drenched in joy.
‘When that which is perfect is come, then that which is in part shall be done away’ (1 Cor 13:10). The idea of reaching ‘a good life’ without Christ is based on a double error. Firstly, we cannot do it; and secondly, in setting up ‘a good life’ as our final goal, we have missed the very point of our existence. Morality is a mountain which we cannot climb by our own efforts; and if we could we should only perish in the ice and unbreathable air of the summit, lacking those wings with which the rest of the journey has to he accomplished. For it is from there that the real ascent begins. The ropes and axes are ‘done away’ and the rest is a matter of flying.
– from C.S. Lewis, “Man or Rabbit?”
I came across this story a long time ago, when it was very helpful to me in understanding several things. Since I’ve just come across it once again, I’d thought I’d post it:
There is a little farm on the edge of Tooele where my father was born. My Aunt Jessie still lives there. She’s in her nineties now, and she has so many grandchildren and great grandchildren that none of us can count them, but she knows them all. She’s a remarkable person. It was on this farm, when we were teenagers, that my father decided my brother and I needed to learn how to work. He was running the newspaper in town and being president of a stake that covered a hundred square miles. He was pretty busy, but he had my brother and me working on that farm. We were in the 4-H program, and a bunch of the fathers of the boys in the 4-H program bought some purebred, registered Guernseys from the Northwest and brought them down, and we all got a cow. I should say my brother got a cow, and, since I was his little brother, it was mine by association. I don’t know how many of you have had experience with cows, but our cow had heifer after heifer after heifer, and, when you get a heifer, you end up with another cow; and, when you end up with another cow, that’s one more cow to milk. It was not very long until we were sort of in the business. We had a number of cows that we were milking, and it was quite an experience. We built a little reservoir on the farm so that we wouldn’t have to get up at three o’clock in the morning to take the water. We could run the water in the reservoir and use it as we needed it.
We had some great experiences on the farm, my teenage brother and I, unsupervised. I think he was more steady than I was. We had some fruit trees and a lot of lucern, a lot of hay. We grew some corn; we grew a little wheat. We had a number of things on that farm. We weren’t the best farmers in the world. We were doing the best we could, but we were not the best farmers. We were surrounded by other farms, and those farms were being farmed by people who knew what they were doing. One day one of the neighbors came to my father. He was a farmer, and he had a whole list of the things that my brother and I were doing wrong. I think I could have added more things to that list than he had. Anyway, he went down the list as he was talking to my father, and my father sat back and then he said, “Jim, you don’t understand. You see, I’m raising boys, not cows.”
To God I cried with mournful voice,
I sought his gracious ear,
In the sad day when troubles rose,
And filled the night with fear.
Sad were my days, and dark my nights,
My soul refused relief;
I thought on God the just and wise,
But thoughts increased my grief.
Still I complained, and still oppressed,
My heart began to break;
My God, thy wrath forbade my rest,
And kept my eyes awake.
My overwhelming sorrows grew,
Till I could speak no more;
Then I within myself withdrew,
And called thy judgments o’er.
I called back years and ancient times
When I beheld thy face;
My spirit searched for secret crimes
That might withhold thy grace.
I called thy mercies to my mind
Which I enjoyed before;
And will the Lord no more be kind?
His face appear no more?
Will he for ever cast me off?
His promise ever fail?
Has he forgot his tender love?
Shall anger still prevail?
But I forbid this hopeless thought;
This dark, despairing frame,
Rememb’ring what thy hand hath wrought;
Thy hand is still the same.
I’ll think again of all thy ways,
And talk thy wonders o’er;
Thy wonders of recovering grace,
When flesh could hope no more.
Grace dwells with justice on the throne;
And men that love thy word
Have in thy sanctuary known
The counsels of the Lord.
Gradually it was disclosed to me that the line separating good and evil passes not through states, nor between classes, nor between political parties either — but right through every human heart — and through all human hearts. This line shifts. Inside us, it oscillates with the years. And even within hearts overwhelmed by evil, one small bridgehead of good is retained. And even in the best of all hearts, there remains … an unuprooted small corner of evil.
Since then I have come to understand the truth of all the religions of the world: They struggle with the evil inside a human being (inside every human being). It is impossible to expel evil from the world in its entirety, but it is possible to constrict it within each person.
Alexander Solzhenitsyn, The Gulag Archipelago
It is not to taste sweet things, but to do noble and true things, and vindicate himself under God’s heaven as a God-made man, that the poorest son of Adam dimly longs. Show him the way of doing that, the dullest day-drudge kindles into a hero. They wrong man greatly who say he is to be seduced by ease. Difficulty, abnegation, martyrdom, death, are the allurements that act on the heart of man. Kindle the inner genial life of him, you have a flame that burns up all lower considerations. Not happiness, but something higher: one sees this even in the frivolous classes, with their “point of honour” and the like. Not by flattering our appetites; no: by awakening the heroic that slumbers in every heart, can any religion gain followers.
AND so Odin, no longer riding on Sleipner, his eight-legged steed; no longer wearing his golden armor and his eagle-helmet, and without even his spear in his hand, traveled through Midgard, the World of Men, and made his way toward Jötunheim, the Realm of the Giants.
No longer was he called Odin All-Father, but Vegtam the Wanderer. He wore a cloak of dark blue and he carried a traveler’s staff in his hands. And now, as he went toward Mimir’s Well, which was near to Jötunheim, he came upon a Giant riding on a great Stag.
Odin seemed a man to men and a giant to giants. He [p. 78] went beside the Giant on the great Stag and the two talked together. “Who art thou, O brother?” Odin asked the Giant.
“I am Vafthrudner, the wisest of the Giants,” said the one who was riding on the Stag. Odin knew him then. Vafthrudner was indeed the wisest of the Giants, and many went to strive to gain wisdom from him. But those who went to him had to answer the riddles Vafthrudner asked, and if they failed to answer the Giant took their heads off.
“I am Vegtam the Wanderer,” Odin said, “and I know who thou art, O Vafthrudner. I would strive to learn something from thee.”
The Giant laughed, showing his teeth. “Ho, ho,” he said, “I am ready for a game with thee. Dost thou know the stakes? My head to thee if I cannot answer any question thou wilt ask. And if thou canst not answer any question that I may ask, then thy head goes to me. Ho, ho, ho. And now let us begin.”
“I am ready,” Odin said.
“Then tell me,” said Vafthrudner, “tell me the name of the river that divides Asgard from Jötunheim?”
“Ifling is the name of that river,” said Odin. “Ifling that is dead cold, yet never frozen.”
“Thou hast answered rightly, O Wanderer,” said the Giant. “But thou hast still to answer other questions. What are the names of the horses that Day and Night drive across the sky?”
“Skinfaxe and Hrimfaxe,” Odin answered. Vafthrudner [p. 79] was startled to hear one say the names that were known only to the Gods and to the wisest of the Giants. There was only one question now that he might ask before it came to the stranger’s turn to ask him questions.
“Tell me,” said Vafthrudner, “what is the name of the plain on which the last battle will be fought?”
“The Plain of Vigard,” said Odin, “the plain that is a hundred miles long and a hundred miles across.”
It was now Odin’s turn to ask Vafthrudner questions. “What will be the last words that Odin will whisper into the ear of Baldur, his dear son?” he asked.
Very startled was the Giant Vafthrudner at that question. He sprang to the ground and looked at the stranger keenly.
“Only Odin knows what his last words to Baldur will be,” he said, “and only Odin would have asked that question. Thou art Odin, O Wanderer, and thy question I cannot answer.”
“Then,” said Odin, “if thou wouldst keep thy head, answer me this: what price will Mimir ask for a draught from the Well of Wisdom that he guards?”
“He will ask thy right eye as a price, O Odin,” said Vafthrudner.
“Will he ask no less a price than that?” said Odin.
“He will ask no less a price. Many have come to him for a draught from the Well of Wisdom, but no one yet has given the price Mimir asks. I have answered thy question, O Odin. Now give up thy claim to my head and let me go on my way.” [p. 80]
“I give up my claim to thy head,” said Odin. Then Vafthrudner, the wisest of the Giants, went on his way, riding on his great Stag.
It was a terrible price that Mimir would ask for a draught from the Well of Wisdom, and very troubled was Odin All-Father when it was revealed to him. His right eye! For all time to be without the sight of his right eye! Almost he would have turned back to Asgard, giving up his quest for wisdom.
He went on, turning neither to Asgard nor to Mimir’s Well. And when he went toward the South he saw Muspelheim, where stood Surtur with the Flaming Sword, a terrible figure, who would one day join the Giants in their war against the Gods. And when he turned North he heard the roaring of the cauldron Hvergelmer as it poured itself out of Niflheim, the place of darkness and dread. And Odin knew that the world must not be left between Surtur, who would destroy it with fire, and Niflheim, that would gather it back to Darkness and Nothingness. He, the eldest of the Gods, would have to win the wisdom that would help to save the world.
And so, with his face stern in front of his loss and pain, Odin All-Father turned and went toward Mimir’s Well. It was under the great root of Ygdrassil–the root that grew out of Jötunheim. And there sat Mimir, the Guardian of the Well of Wisdom, with his deep eyes bent upon the deep water. And Mimir, who had drunk every day from the Well of Wisdom, knew who it was that stood before him.
“Hail, Odin, Eldest of the Gods,” he said. [p. 81]
Then Odin made reverence to Mimir, the wisest of the world’s beings. “I would drink from your well, Mimir,” he said.
“There is a price to be paid. All who have come here to drink have shrunk from paying that price. Will you, Eldest of the Gods, pay it?”
“I will not shrink from the price that has to be paid, Mimir,” said Odin All-Father.
“Then drink,” said Mimir. He filled up a great horn with water from the well and gave it to Odin.
Odin took the horn in both his hands and drank and drank. And as he drank all the future became clear to him. He saw all the sorrows and troubles that would fall upon Men and Gods. But he saw, too, why the sorrows and troubles had to fall, and he saw how they might be borne so that Gods and Men, by being noble in the days of sorrow and trouble, would leave in the world a force that one day, a day that was far off indeed, would destroy the evil that brought terror and sorrow and despair into the world.
Then when he had drunk out of the great horn that Mimir had given him, he put his hand to his face and he plucked out his right eye. Terrible was the pain that Odin All-Father endured. But he made no groan nor moan. He bowed his head and put his cloak before his face, as Mimir took the eye and let it sink deep, deep into the water of the Well of Wisdom. And there the Eye of Odin stayed, shining up through the water, a sign to all who came to that place of the price that the Father of the Gods had paid for his wisdom.