But make no mistake about it, brothers and sisters; in the months and years ahead, events will require of each member that he or she decide whether or not he or she will follow the First Presidency. Members will find it more difficult to halt longer between two opinions (see 1 Kings 18:21).
It may well be, as our time comes to “suffer shame for his name” (Acts 5:41), that some of this special stress will grow out of that portion of discipleship which involves citizenship. Remember that, as Nephi and Jacob said, we must learn to endure “the crosses of the world” (2 Nephi 9:18) and yet to despise “the shame of [it]” (Jacob 1:8). To go on clinging to the iron rod in spite of the mockery and scorn that flow at us from the multitudes in that great and spacious building seen by Father Lehi, which is the “pride of the world,” is to disregard the shame of the world (1 Nephi 8:26–27, 33; 11:35–36). Parenthetically, why—really why—do the disbelievers who line that spacious building watch so intently what the believers are doing? Surely there must be other things for the scorners to do—unless, deep within their seeming disinterest, there is interest.
Thus foreordination is clearly no excuse for fatalism or arrogance or the abuse of agency. It is not, however, a doctrine that can simply be ignored because it is difficult. Indeed, deep inside the hardest doctrines are some of the pearls of greatest price. The doctrine pertains not only to the foreordination of the prophets, but to each of us. God—in his precise assessment, beforehand, as to those who will respond to the words of the Savior and the prophets—is a part of the plan. From the Savior’s own lips came these words: “I am the good shepherd, and know my sheep, and am known of mine” (John 10:14). Similarly the Savior said, “My sheep hear my voice, and I know them, and they follow me” (John 10:27). And further in this dispensation, he declared, “And ye are called to bring to pass the gathering of mine elect; for mine elect hear my voice and harden not their hearts” (D&C 29:7).
It does no violence even to our frail human logic to observe that there cannot be a grand plan of salvation for all mankind, unless there is also a plan for each individual. The salvational sum will reflect all its parts. Once the believer acknowledges that the past, present, and future are before God simultaneously—even though we do not understand how—then the doctrine of foreordination may be seen somewhat more clearly.
There are clearly special cases of individuals in mortality who have special limitations in life, which conditions we mortals cannot now fully fathom. For all we now know, the seeming limitations may have been an agreed-upon spur to achievement—a “thorn in the flesh.” Like him who was blind from birth, some come to bring glory to God (John 9:1–3). We must be exceedingly careful about imputing either wrong causes or wrong rewards to all in such circumstances. They are in the Lord’s hands, and he loves them perfectly. Indeed, some of those who have required much waiting upon in this life may be waited upon again by the rest of us in the next world—but for the highest of reasons.
Properly humbled and instructed concerning the great privileges that are ours, we can cope with what seem to be very dark days and difficult developments, because we will have a true perspective about “things as they really are,” and we can see in them a great chance to contribute. Churchill, in trying to rally his countrymen in an address at Harrow School in October of 1941, said to them:
Do not let us speak of darker days; let us speak rather of sterner days. These are not dark days: these are great days