The prophets teach that God is all powerful. I accept, believe, and know that to be true. This means that God has all power that there is, but it does not mean that He has power that does not exist. God does not have power to create something out of nothing, ex nihilo. He does have power to make something a greater, more useful, more organized something.
This is the true notion of creation, taking elements and substances that have always existed and organizing them into things more complex, greater, better, more useful. When God created the earth, He took matter and elements that already existed—that always existed—and formed them into this globe, this planet.
This doctrine, by the way, avoids the silly “logical conundrum” that some supercilious atheists have liked to raise against the concept of an all-powerful God. One of their posers used by some in an effort to perplex believers in the Almighty is the question, can an all-powerful God create a rock too heavy for Him to lift? The inspired response to this question (that does not merit serious response, because it is not a serious inquiry) is either or both of two answers. One, no, He cannot do what cannot be done. Two, all matter already exists, and none of it is too great for Him to handle.
Sunday, August 31, 2008
Monday, August 25, 2008
Of Presidents and Training for the Job
There are some jobs you just cannot safely do without proper training and experience. Flying an airplane is one that comes to mind. Driving a bus is another. I would put being President of the United States in the Twenty-First Century on the list, too.
President of the United States was a tough job in the days of George Washington. It was even a challenge in the days of Millard Fillmore. It has not become any easier in recent years, and next year it will be a very big job. Considering the global responsibilities of the United States, with several irresponsible oil-drunk regimes threatening peace and freedom (ours and other’s) around the world, can we afford to enroll our new President in a foreign policy on-the-job-training program?
Economically as well, there is little room for error. So far we have gone through a year and a half of the housing market bust without falling into a recession. But our economic growth is anemic. A small false step or two can put us into a full-blown economic decline, exploding banking and financial markets that will then take years to recover. It is important that economic policy next year be led by someone who understands economic growth and how to promote it. The formula for growth—low taxes and steady prices—is well known to those who have learned the lesson; we do not need a novice who does not have enough experience to know that you cannot tax and spend your way to prosperity. We cannot afford his experiments with our jobs and livelihood.
That is why it is breathtaking that a major political party is on the verge of nominating for President someone so inexperienced as Barack Obama. I am unable to recall a single nominee for President, by any major party, less prepared for the office than Barack Obama. Really, there is the challenge for you. Name a nominee—Republican, Democrat, Whig, Federalist—less prepared than Obama.
Barack Obama likes to liken himself to Abraham Lincoln. I cannot claim to have known Abraham Lincoln or assert that he was a friend of mine, but I do say, Barack Obama is no Abraham Lincoln. Even liberal exaggerations of Obama’s undistinguished career cannot make it compare favorably with the long and grueling life experiences that schooled Lincoln for the White House.
In short, Obama does not have the training for the job. It may be that the Democrats’ talent pool is so thin that he will be nominated. But the job of President is too important—to all of us—to be extended to someone so unready.
President of the United States was a tough job in the days of George Washington. It was even a challenge in the days of Millard Fillmore. It has not become any easier in recent years, and next year it will be a very big job. Considering the global responsibilities of the United States, with several irresponsible oil-drunk regimes threatening peace and freedom (ours and other’s) around the world, can we afford to enroll our new President in a foreign policy on-the-job-training program?
Economically as well, there is little room for error. So far we have gone through a year and a half of the housing market bust without falling into a recession. But our economic growth is anemic. A small false step or two can put us into a full-blown economic decline, exploding banking and financial markets that will then take years to recover. It is important that economic policy next year be led by someone who understands economic growth and how to promote it. The formula for growth—low taxes and steady prices—is well known to those who have learned the lesson; we do not need a novice who does not have enough experience to know that you cannot tax and spend your way to prosperity. We cannot afford his experiments with our jobs and livelihood.
That is why it is breathtaking that a major political party is on the verge of nominating for President someone so inexperienced as Barack Obama. I am unable to recall a single nominee for President, by any major party, less prepared for the office than Barack Obama. Really, there is the challenge for you. Name a nominee—Republican, Democrat, Whig, Federalist—less prepared than Obama.
Barack Obama likes to liken himself to Abraham Lincoln. I cannot claim to have known Abraham Lincoln or assert that he was a friend of mine, but I do say, Barack Obama is no Abraham Lincoln. Even liberal exaggerations of Obama’s undistinguished career cannot make it compare favorably with the long and grueling life experiences that schooled Lincoln for the White House.
In short, Obama does not have the training for the job. It may be that the Democrats’ talent pool is so thin that he will be nominated. But the job of President is too important—to all of us—to be extended to someone so unready.
Thursday, August 21, 2008
Of Duty and Law
The concept of duty is worthy of careful consideration, particularly in its relationship to law. You genuinely subject yourself to law only after you consider it a duty to observe the law. This would also seem to involve an element of humility. When you humble yourself enough to recognize a duty to the law, the law then has force and operates within you (as contrasted with operating upon you).
Through the operation of duty the law becomes internalized. No police force or compulsion of any kind is then required. This is how true law, law in harmony with eternal justice, has a transforming effect, changing you for the better. Through continued growth in this process, of employing duty to internalize good law, you can actually “become” the law, even as Christ meant when He said, “I am the way, the truth, and the life” (John 14:6, emphasis added).
One who feels no duty to a law, but observes it only because of the coercion attached to it—from the fear of the consequences of breaking the law—has not yet submitted himself to the law. He observes the law only because it is enforced; when the enforcement is removed and no longer binds him to the law, he will do as he pleases regardless of the law’s mandates. Without a sense of duty to obey the law, he remains a law unto himself, subjecting himself when necessary to a greater force but not to the law.
Without this sense of duty, a system of laws becomes a competition of wills, of competing forces. It is not a system of rights and duties. Thus, the erosion of the sense of duty also erodes the moral and transforming force of law, and it erodes rights, that find their protection in law. Civilization is replaced with gangs and brutality.
Through the operation of duty the law becomes internalized. No police force or compulsion of any kind is then required. This is how true law, law in harmony with eternal justice, has a transforming effect, changing you for the better. Through continued growth in this process, of employing duty to internalize good law, you can actually “become” the law, even as Christ meant when He said, “I am the way, the truth, and the life” (John 14:6, emphasis added).
One who feels no duty to a law, but observes it only because of the coercion attached to it—from the fear of the consequences of breaking the law—has not yet submitted himself to the law. He observes the law only because it is enforced; when the enforcement is removed and no longer binds him to the law, he will do as he pleases regardless of the law’s mandates. Without a sense of duty to obey the law, he remains a law unto himself, subjecting himself when necessary to a greater force but not to the law.
Without this sense of duty, a system of laws becomes a competition of wills, of competing forces. It is not a system of rights and duties. Thus, the erosion of the sense of duty also erodes the moral and transforming force of law, and it erodes rights, that find their protection in law. Civilization is replaced with gangs and brutality.
Sunday, August 17, 2008
Of Grace and Will
One of the pernicious doctrines of men attributed falsely to God is the idea that God whimsically blesses and saves some of His children and curses and condemns others. This doctrine, never taught by any of the prophets and apostles of God, would have us believe that God unjustly tilts the scales in favor of some of His children over others. This god of whim is a creation of man’s imagination, much like the gods of Greek, Roman, and Norse mythology. He is not found in the real heavens from which we each and all came for our brief time of mortal testing and to which we each and all can qualify to return, based upon our own thoughts, words, and deeds—the exercise of our will.
One version of this false and pernicious teaching is the idea that man is saved by grace and by grace alone—regardless of what he does. It is true that we rely upon the grace of Jesus Christ in order to return to the presence of God the Father, to live with Him again forever. It is also true that this grace is free: there is nothing that we can give that entitles us to the Savior’s grace. There is nothing that we can exchange in trade for His grace. In that very important and essential sense, the grace of Christ is free. We have no right to the grace of God.
Having said that, grace is within reach of any and all who qualify to receive God’s free gift of grace, and any and all of God’s children can qualify. To qualify for but not purchase grace means that it is granted to us above and beyond what we deserve. The ancient American prophet, Nephi, explained to his people, “that it is by grace that we are saved, after all that we can do.” (2 Nephi 25:23) The “all that we can do” is how we qualify to receive the grace of God, but it still falls short of being equal to the blessings that God bestows.
Does that not still mean, then, that God gives His grace to whomever He prefers? The answer is yes and no. In order for the gift of God to be grace, not an entitlement, God is free to extend grace to any to whom He wishes. He has said that He wishes and wills to extend grace to all who through their own choices meet conditions that He has prescribed, conditions that any and all can meet if they so choose.
Another ancient American prophet, Jacob, explained it this way:
"Wherefore, my beloved brethren, reconcile yourselves to the will of God, and not to the will of the devil and the flesh; and remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved." (2 Nephi 10:24)
The qualification is to yield your will to God, to want what He wants. Then, after reconciling your will to God, He extends to you the free gift of His grace, an everlasting gift of blessings beyond what we could ever earn.
I liken it to college scholarships. I was awarded several of these, that very generously helped fund my college education. I did not earn any of them—they were all free gifts from the sponsors. I could not demand them. I gave nothing in return. I did, however, have to qualify for them by my scholastic effort. I had to meet the prescribed standards.
Similarly, through His atoning sacrifice, Jesus Christ won an infinite endowment, upon which He draws to bless any and all who reconcile themselves to His will. As we do so, He graciously brings us into His presence forever.
One version of this false and pernicious teaching is the idea that man is saved by grace and by grace alone—regardless of what he does. It is true that we rely upon the grace of Jesus Christ in order to return to the presence of God the Father, to live with Him again forever. It is also true that this grace is free: there is nothing that we can give that entitles us to the Savior’s grace. There is nothing that we can exchange in trade for His grace. In that very important and essential sense, the grace of Christ is free. We have no right to the grace of God.
Having said that, grace is within reach of any and all who qualify to receive God’s free gift of grace, and any and all of God’s children can qualify. To qualify for but not purchase grace means that it is granted to us above and beyond what we deserve. The ancient American prophet, Nephi, explained to his people, “that it is by grace that we are saved, after all that we can do.” (2 Nephi 25:23) The “all that we can do” is how we qualify to receive the grace of God, but it still falls short of being equal to the blessings that God bestows.
Does that not still mean, then, that God gives His grace to whomever He prefers? The answer is yes and no. In order for the gift of God to be grace, not an entitlement, God is free to extend grace to any to whom He wishes. He has said that He wishes and wills to extend grace to all who through their own choices meet conditions that He has prescribed, conditions that any and all can meet if they so choose.
Another ancient American prophet, Jacob, explained it this way:
"Wherefore, my beloved brethren, reconcile yourselves to the will of God, and not to the will of the devil and the flesh; and remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved." (2 Nephi 10:24)
The qualification is to yield your will to God, to want what He wants. Then, after reconciling your will to God, He extends to you the free gift of His grace, an everlasting gift of blessings beyond what we could ever earn.
I liken it to college scholarships. I was awarded several of these, that very generously helped fund my college education. I did not earn any of them—they were all free gifts from the sponsors. I could not demand them. I gave nothing in return. I did, however, have to qualify for them by my scholastic effort. I had to meet the prescribed standards.
Similarly, through His atoning sacrifice, Jesus Christ won an infinite endowment, upon which He draws to bless any and all who reconcile themselves to His will. As we do so, He graciously brings us into His presence forever.
Tuesday, August 12, 2008
Of Politicians' Words and Deeds
A neighbor friend once asked me during election season how to tell the difference among the candidates. She pointed out that it was difficult from their messages to find enough difference on which to base a judgment. I cannot recall exactly what I told her, but if asked again today, this is how I would like to answer.
It is true that in the course of many political campaigns it is hard to tell from what candidates say who would serve better in office. With the candidates competing for the same office seeking the votes of the same electorate, a certain sameness can creep into their message, particularly if principles do not play a significant role in the campaign or in the mind of one or more of the candidates.
Far more important than what politicians say, however, is what they do—and where available, a record of what they have done. Many candidates for public office have served in another public office before. Most candidates for Senate were once a congressman, a governor, a mayor. Viable candidates for President have always had a history of prior service in public office, usually a fairly long history. Check into this history and trust it.
I do not know of any President whose service departed from the pattern of his prior service in other offices. I know of many whose campaign rhetoric did, but once in office they acted as they did before. While he talked a different game on the campaign trail, President Clinton served very much in the style of Governor Clinton. President George Bush has not acted very differently from Texas Governor Bush.
That brings us to the 2008 presidential election. Both major candidates have served in prior office. Both are Senators, Senator McCain having served for several terms. I have no expectation that a President McCain would act differently from Senator McCain.
Senator Obama’s record is much shorter. Four years ago he was a rather undistinguished member of the Illinois state legislature. Now he is a freshman Senator. Although he has not accomplished much while in office, he does have a voting record in the Senate. That brief record is even more eloquent than the Senator himself. While Senator Obama’s speeches may be rich in vacuous platitudes—however well delivered—his record is very clear and deep with meaning. It is the record of an ordinary partisan Democrat.
That record shows a strong adherence to the doctrine that problems need to be solved by government, by government rules, regulations, and funding. It is a record that is deeply mistrustful of individual choice and initiative. It trusts markets the most when they are the more guided by government and is fearful of them the freer that they are from governmental control.
Senator Obama’s record is short, but it is consistent and clear. You can trust it as a reliable testament of how a President Obama would act in office.
It is true that in the course of many political campaigns it is hard to tell from what candidates say who would serve better in office. With the candidates competing for the same office seeking the votes of the same electorate, a certain sameness can creep into their message, particularly if principles do not play a significant role in the campaign or in the mind of one or more of the candidates.
Far more important than what politicians say, however, is what they do—and where available, a record of what they have done. Many candidates for public office have served in another public office before. Most candidates for Senate were once a congressman, a governor, a mayor. Viable candidates for President have always had a history of prior service in public office, usually a fairly long history. Check into this history and trust it.
I do not know of any President whose service departed from the pattern of his prior service in other offices. I know of many whose campaign rhetoric did, but once in office they acted as they did before. While he talked a different game on the campaign trail, President Clinton served very much in the style of Governor Clinton. President George Bush has not acted very differently from Texas Governor Bush.
That brings us to the 2008 presidential election. Both major candidates have served in prior office. Both are Senators, Senator McCain having served for several terms. I have no expectation that a President McCain would act differently from Senator McCain.
Senator Obama’s record is much shorter. Four years ago he was a rather undistinguished member of the Illinois state legislature. Now he is a freshman Senator. Although he has not accomplished much while in office, he does have a voting record in the Senate. That brief record is even more eloquent than the Senator himself. While Senator Obama’s speeches may be rich in vacuous platitudes—however well delivered—his record is very clear and deep with meaning. It is the record of an ordinary partisan Democrat.
That record shows a strong adherence to the doctrine that problems need to be solved by government, by government rules, regulations, and funding. It is a record that is deeply mistrustful of individual choice and initiative. It trusts markets the most when they are the more guided by government and is fearful of them the freer that they are from governmental control.
Senator Obama’s record is short, but it is consistent and clear. You can trust it as a reliable testament of how a President Obama would act in office.
Saturday, August 9, 2008
Of Scripture Study and Growth
Holy scripture is a record of God's communion with man. There is rich value in the daily study of scripture.
As one engages in regular study of the scriptures they become smaller and larger at the same time. They become smaller through this personal exploration in that they are less and less of a vast, dark, mysterious, unexplored world. Their landmarks and features become more distinct and familiar.
More importantly, the scriptures simultaneously expand as they take on greater, and deeper, and fuller meaning for you. They increasingly apply to you and your life, extending into more areas and corners of your life and your world.
As your regular scripture study continues, the process both of exploration and of application continue, until the world and reach of the scriptures and the world and reach of your life become one. Each in that way becomes larger, greater, richer.
In this way regular study of the scriptures brings us to God and brings God more fully into our life and makes it eternal. As Jesus Christ taught in Jerusalem, "Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me." (John 5:39)
As one engages in regular study of the scriptures they become smaller and larger at the same time. They become smaller through this personal exploration in that they are less and less of a vast, dark, mysterious, unexplored world. Their landmarks and features become more distinct and familiar.
More importantly, the scriptures simultaneously expand as they take on greater, and deeper, and fuller meaning for you. They increasingly apply to you and your life, extending into more areas and corners of your life and your world.
As your regular scripture study continues, the process both of exploration and of application continue, until the world and reach of the scriptures and the world and reach of your life become one. Each in that way becomes larger, greater, richer.
In this way regular study of the scriptures brings us to God and brings God more fully into our life and makes it eternal. As Jesus Christ taught in Jerusalem, "Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me." (John 5:39)
Thursday, August 7, 2008
Of Fasting and Unity
The practice of the fast, particularly of Fast Sunday, among members of The Church of Jesus Christ of Latter-day Saints, is a feast of unity. Its chief effect is to reinforce the oneness of the saints. The mechanics of the fast are simple: refrain from food and drink for two consecutive meals, all the while emphasizing prayer and all that directs the heart and mind to God.
First of all, there is a oneness in the voluntary collectivity of the monthly fast. The whole membership of the Church, worldwide, is engaged in the fast together. They are further united in purpose, to bless and provide for the poor and needy while approaching spiritually to God.
The blessing of the poor and needy comes from the donation of the cost of the foregone meals. The entire amount of this donation goes directly to benefit those in need, not a penny used for administrative expenses (administrative costs are borne by the tithing donations of the members). Properly done, there is no cost to the donor, since he is merely offering the financial value of what he would have eaten, and yet there is significant direct and real benefit to the recipients of the donation.
Of even greater significance, though, is that through this fast spirituality increases. I do not refer to a spiritualism of familiar spirits, but rather to a spiritual communion of divinely revealed knowledge through the influence of the Holy Ghost. All observing this fast partake of the same Spirit and are tied together thereby. They increasingly become of one heart and one mind, the heart and mind of Christ. The saints thus know and understand one another. As the Apostle Paul wrote, "ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God" (Ephesians 2:19).
This spiritual growth is manifested in a spiritual feast joined in by all in a special Sunday worship service: the Fast and Testimony meeting. Here the saints share with each other spiritual insights and knowledge of the Savior and His work, revealed to them through the Holy Ghost. These testimonies are born of the Spirit of the Lord that unites the membership of Christ's church. Members give vocal expression to the testimonies obtained by the Spirit, and by that same Spirit these testimonies are received by those who hear. Speaker and listener are both edified and understand one another.
The unifying Spirit, access to which is facilitated by fasting, flows within us, wells up and flows out through the sharing of testimonies--the sharing of spiritual experience--and then is received by that Spirit and continues to flow and to grow within us. Hearts become knit together in mutual testimony of the risen Christ and His mission. This is the communion of the saints.
First of all, there is a oneness in the voluntary collectivity of the monthly fast. The whole membership of the Church, worldwide, is engaged in the fast together. They are further united in purpose, to bless and provide for the poor and needy while approaching spiritually to God.
The blessing of the poor and needy comes from the donation of the cost of the foregone meals. The entire amount of this donation goes directly to benefit those in need, not a penny used for administrative expenses (administrative costs are borne by the tithing donations of the members). Properly done, there is no cost to the donor, since he is merely offering the financial value of what he would have eaten, and yet there is significant direct and real benefit to the recipients of the donation.
Of even greater significance, though, is that through this fast spirituality increases. I do not refer to a spiritualism of familiar spirits, but rather to a spiritual communion of divinely revealed knowledge through the influence of the Holy Ghost. All observing this fast partake of the same Spirit and are tied together thereby. They increasingly become of one heart and one mind, the heart and mind of Christ. The saints thus know and understand one another. As the Apostle Paul wrote, "ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God" (Ephesians 2:19).
This spiritual growth is manifested in a spiritual feast joined in by all in a special Sunday worship service: the Fast and Testimony meeting. Here the saints share with each other spiritual insights and knowledge of the Savior and His work, revealed to them through the Holy Ghost. These testimonies are born of the Spirit of the Lord that unites the membership of Christ's church. Members give vocal expression to the testimonies obtained by the Spirit, and by that same Spirit these testimonies are received by those who hear. Speaker and listener are both edified and understand one another.
The unifying Spirit, access to which is facilitated by fasting, flows within us, wells up and flows out through the sharing of testimonies--the sharing of spiritual experience--and then is received by that Spirit and continues to flow and to grow within us. Hearts become knit together in mutual testimony of the risen Christ and His mission. This is the communion of the saints.
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