Of Belief and Choice

Belief in God is a choice, and with all choices worthy of the name, there are results directly related to that choice.  If you choose to believe, you receive the fruits of belief, and with belief strong enough to result in action you receive the fruits of faith.  If you choose not to believe in God, you receive the results and consequences of that choice, also.

It is important to understand that belief or disbelief in God does not change the reality of God’s existence or change Him in any way.  All it does is change your relationship to God.  A major purpose of this life, for each person who lives it, is to develop and test faith in God, so your choice of belief matters a lot to you and how you live and succeed in this very brief and temporary existence we call mortality.

The principles of belief and faith in general are recognized for being so closely tied to action that the maxim is oft repeated that whether you believe that you will fail or that you will succeed in something you are likely to be right, since your belief will govern your effort.  There is a similarity—but only a similarity—with regard to belief in God.  Whether you believe in God or not in this life, the events of life are likely to seem to confirm you in your belief.  Those who believe in God will, if they choose to persist in their belief, increasingly see His hand in everything.  Those who choose not to believe in God will find many ways to convince themselves of their choice.

Those with faith in God see evidence of Him in all things and are increasingly able to draw upon the powers of heaven.  The ancient American prophet Alma declared, “I have all things as a testimony” of God (Alma 30:41).  Jesus Christ, after His resurrection, declared to His disciples that “signs shall follow them that believe” (Mark 16:17).  In modern times the Savior declared again that “signs follow those that believe”, but He warned and added that signs come “not by the will of men, nor as they please, but by the will of God.” (Doctrine and Covenants 63:9, 10)  God is not a machine, responding to direction and command, but rather a loving parent who bestows His blessings on His children for our benefit as plentifully as we will receive.  Our belief enhances our ability to receive.

On the other hand, those who choose not to believe in God in this life can usually conjure up reasons not to believe and even to explain away what believers would consider strong evidences of the reality of God.  These words spoken nearly a hundred years before the birth of Christ, by one who chose not to believe, sound very fresh in the twenty-first century:

Behold, these things which ye call prophecies, which ye say are handed down by holy prophets, behold, they are foolish traditions of your fathers.

How do ye know of their surety?  Behold, ye cannot know of things which ye do not see; therefore ye cannot know that there shall be a Christ.

Ye look forward and say that ye see a remission of your sins.  But behold, it is the effect of a frenzied mind; and this derangement of your minds comes because of the traditions of your fathers, which lead you away into a belief of things which are not so.  (Alma 30:14-16)

It has been my observation that God usually leaves for those who choose not to believe plenty of room to apply their choice, to find an explanation that excludes God and His power.  He rarely provides knowledge founded on hard, convincing evidence until after a person has made his choice to believe and exercised faith.  Then the evidences come and with increasing clarity. 

The Lord wants the virtues that are associated with belief—humility, patience, perseverance, trust, courage, obedience, and many others including broadness of mind and soul—to be developed in us, which would be scarcely possible if He provided the evidence of conviction before the development and trial of our faith in Him.  As we grow in our faith, we grow in these other virtues.

Not only does the person who chooses not to believe fail to recognize the evidences of God before Him, but God intentionally withholds from him the greater evidences.  In effect, the Lord rewards believer and unbeliever with what they choose, confirmation of belief or the withholding of what the unbeliever would consider verification.  The unbeliever, as with the believer, has to come to the knowledge of God through faith. 

Part of the grace of God, available in this life, is that the choice of unbelief is not final while mortality lasts, and those who believe are commanded by God to employ their faith to help stir belief and faith in others.  “So then faith cometh by hearing, and hearing by the word of God.” (Romans 10:17)  Believers are commanded to tell, to share their belief.  God is ready to begin to lead to faith and from faith to knowledge those who will begin to hear.  “He that hath ears to hear, let him hear.” (Matthew 11:15)

Of Demagogues and Big Problems

One of the common tricks of demagogues, as cheap as it is common, is to denounce in high dander something for being “Big,”—“bad” because it is “Big.” Some of the recent targets have been Big Banks, Big Pharma (the drug companies), Big Oil, Big Insurance, and Big Business in general.  The target is apparently chosen for its relation to the prescription that the demagogue already has in mind.  Invariably the prescription involves granting more power to the demagogue, sometimes ceded from the freedoms of the targeted Big, but not infrequently taken from the liberty of the people who are somehow harmed by the Big, who are to be somehow made better by being less free.

Obamacare is one example, Big Insurance, Big Pharma, and Big Medicine all denounced to some degree in the effort to generate popular support to pass the legislation.  In the end, as more and more people are recognizing, it is individual choice that has been lost, personal freedoms to choose doctors, medical plans, and available treatments (along with substantial sums of money) that have been taken, passed on to big bureaucracies identified by the demagogues.

Demagogues on left and right and even in the middle resort to this device of denouncing Big Bad, because it resonates with many people who do not consider themselves “Big” anything.  We all can feel intimidated by something in our lives and experiences bigger than ourselves, making us all potentially susceptible to the demagogue’s pandering.  It is also a favorite device of demagogues, because it does not require much thought or creativity to make the anti-Big speech.  It seems almost required that the demagogue at some point refer to the Big Target as “Goliath” and modestly identify himself or herself with “David.”  That tired jape is now getting to be about 3,000 years old, but demagogues think that their audiences just cannot get enough of it.

To be sure, there are some cases where being big is a good thing and some things that can be too big to be good.  It all has to do with why they are big and perhaps how they got that way.  Big savings are usually good.  The Grand Canyon is big and magnificent, and I would say that the Empire State Building is, too, at least as I behold it.  On the other hand, big debts are to be avoided, big pits can be dangerous, and the L Tower in Toronto is an eyesore in my estimation (though I will acknowledge that others could be fond of it). 

Government can be too big or too small, depending on what it does with our rights and freedoms.  There are governments too small to promote and protect freedom, while there are many—most—that are too big, and ever increasing at the expense of individual rights, freedoms, and opportunities.  That includes governments that are big enough to help their cronies become bigger by robbing the competition and the public.  Businesses that are big because of government favor would be better for everyone if they lost the government favor and let competition, efficiency, and customer choices determine how big they should be. 

Some are just big because they grew that way.  Is Microsoft or Apple too big?  I do not know, and neither do you.  Exposed to the full discipline of the free market they will be the right size, and so will their competitors.  What is the right size for banks in the United States?  I do not know, and again neither do you nor does anyone else.  The more that they are exposed to market forces, the sooner we will get the best answer, which I expect will be along the lines of “many sizes and shapes” in order to match the many sizes and shapes and needs of businesses, families, and individuals who rely on banks for financial services.  Free competition in open markets has the power to right size commercial enterprises.    

A word of caution.  Part of the success of the war on Big consists in making the listeners feel small and helpless—unless rescued and led by the fearless demagogue.  Besides belittling most people, the demagogue’s device diverts attention from the fact that just about everyone is part of something Big, a Big that may eventually be the demagogue’s next target.  Maybe your church will one day be considered too “Big.”  Or maybe the industry in which you happen to work will become a “Big” target, the town or region where you live, your race or your ethnic group, your savings and investments, the cars or trucks that you drive, your appetite, your use of water, the size of the lot of your house, the wealth of your nation.  All of these, and many others, have already been used by demagogues in their Big harangues.  The demagogue’s insatiable appetite for power never has enough targets.  He or she is always looking for more.

Sometimes there is a kernel of something genuinely amiss in the demagogue’s Big complaint.  Often, when you boil down the genuine substance of any of the complaints to the hard facts, it is hard to discover what is the Big Deal—at least in the problem.  The Big Deal is to be found in the solution, which is what the demagogue is really after.  Were the Popes in Rome really controlling the lives and governments of England in the time of Henry VIII?  No, but the solution of confiscating Catholic Church properties and awarding them to the King’s cronies was a very Big Deal.  The Nazi demagogues in Germany played the same game with their own people, the German Jews, and with their property and possessions. 

The demagogue’s solutions, resting upon emotion and panic, seldom solve anything and often lead to more problems.  The Climate Wars—one year the coming ice age, the next year global warming, today just climate “change”—is an example we have all seen unfold, inflicting untold billions of dollars of costs while enriching favored cronies, but which in even the most enthusiastic promises of the demagogues will do little to affect the climate in reality in our lifetimes.

The next time you hear a public figure fume about something being Big, carefully inquire into and focus upon what he or she is after.  You may be a target just Big enough.

Of Man and God’s Work

On the sacred mountain, made sacred by the personal presence of the Divine, Moses spoke face to face with God, without whom “was not any thing made that was made.” (John 1:3)  Moses beheld in vision the many creations of God and many worlds on which God had placed His children, much as with this creation.  The Lord explained to Moses that, “as one earth shall pass away, and the heavens thereof even so shall another come; and there is no end to my works, neither to my words.” (Moses 1:38)

That creative work is what God does and has been doing and will continue to do.  Then God explained to Moses the “Why” behind it all:

For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man.  (Moses 1:39)

That is to say that what God does is entirely purposeful, the “what” of His work intrinsically tied to the “Why.”  And why He does what He does, and what He does, is all related to man.  We are His children, and the Father is literally our Father.  On the morning of His resurrection, the Father’s firstborn son, Jesus Christ, declared to Mary Magdalene, “I ascend unto my Father, and your Father” (John 20:17).  The Son was speaking literally not figuratively. 

Our Heavenly Father is more interested in our growth and progress than even the most loving earthly parents are in the growth and progress of their children.  His happiness is connected with our happiness and progress, His “job satisfaction” derived from our moral improvement.  That improvement, in turn, comes from the righteous exercise of our freedom to choose and do good. 

The exercise of our choice is all that we can give to God that He does not have, and He will not deprive us of that power of choice.  He will not take it, because by doing so our “choice” becomes worthless to Him.  It is the fullest and therefore richest exercise of that freedom that He seeks and applies His own effort to empower and encourage and protect.  To diminish our freedom is to diminish its worth to Him.  Compelled virtue is no virtue at all and has no value to the Father or to His children.  By choosing good in an environment where we may select evil we become good; by living virtuously among full opportunities to embrace vice we become virtuous.  Through that process—with the free gift of the Savior to retrieve us, upon conditions of repentance, from evil choices—we expand our freedom, rejecting all that would enslave us.  In so doing we qualify for God’s ultimate gift, eternal life.     

That is the process and what life is all about.  God devotes His attention to creating the necessary environment and conditions for our eternal progression.  Then He stays involved to help each of us as much as we will allow.  His love for us extended to the sacrificial offering of His Beloved Son, Jesus Christ, who used His own free will to rescue us out of the depths of evil if we would apply what choice we may have left to turn with all our hearts away from darkness toward light.

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.  (John 3:16)

This being God’s work and His glory, He cares very much about what we do that affects that work and glory.  That is also to say that nothing else we do matters to Him.  It is only in the context of His work for our immortality and eternal life that anything we do really matters.  God is probably not very interested in whether we buy the blue car or the white car, per se, as it has little bearing on immortality and eternal life.  God could be interested, however, if we choose to buy the blue car after agreeing beforehand with our spouse to buy the white one, as unity in marriage matters a great deal to our eternal progress, as does keeping promises.

All of this begs the question, if something does not matter to God, should it matter much to us?  In fact, paying excessive attention to the minutiae and distractions of life can become a big deal, if doing so draws our time and effort away from what truly drives virtue.

Customs and traditions can do this very thing.  Consider the recent Christmas season.  Were there little things, maybe many little things, that competed for your focus on Christ and the commemoration of His mission, and the many good works that the Christmas season offered?  Customs and traditions can do that if we are not careful. 

The Savior, during his mortal ministry in Galilee and Judea, frequently pointed the people to their traditions that interfered with what He called the “weightier matters”, such as “judgment, mercy, and faith”.  He called that straining at a gnat while swallowing a camel (Matthew 23:23, 24).  Do we not see a similar error in the political correctness of today that raises an uproar over a stray word—no matter how ugly—while embracing all varieties of immorality and family destruction? 

God’s work is all related to us, because we are related to Him.  Knowing God’s work, and making it our work, may be as important and valuable for us today as it was for Moses in his time.  I suspect so.

Of the Arrival of Christmas and the Return of the Christ

Christmas came this year.  Nothing could stop it.  People could and did choose to ignore it, with varying success, but their efforts made no difference to Christmas’ arrival.  Neither poverty nor wealth could hold it back.  Merchants lamented the shortened shopping season.  Early wintry weather interfered with many transportation plans.  Irreligionists of many stripes raised their usual objections to the public symbols of Christmas and in some places succeeded in suppressing those symbols.  Wars and rumors of wars exerted their perennial presence to mock sentiments of peace on earth all the while proving its need.  On personal levels, challenges at work, demanding academic schedules, unexpected as well as chronic illness, the death of loved ones, and many other matters and intrusions of varying importance fought for the precedence of our attention. 

Many causes large and small could easily leave the feeling that there was no time for Christmas, this year or other years.  The distractions of life can all too easily make the sources of lasting value appear as distractions.

I am again reminded of the words of Charles Dickens.  He spoke through the mouth of young, idealistic Fred, in answer to his Uncle Ebenezer’s rodomontade against Christmas.  The not yet but soon to be converted miser thought his daily work focused on important matters, all the while missing out on the sources of joy in life.  Fred reminded his Uncle, as a prelude to a change of heart, how Christmas symbolized humanity’s worth in life’s lasting values, to which worldly wealth can serve as a facilitator but never a replacement.

There are many things from which I might have derived good, by which I have not profited, I dare say, . . . Christmas among the rest.  But I am sure I have always thought of Christmas time, when it has come round—apart from the veneration due to its sacred name and origin, if anything belonging to it can be apart from that—as a good time; a kind, forgiving, charitable, pleasant time; the only time I know of, in the long calendar of the year, when men and women seem by one consent to open their shut up hearts freely, and to think of those people below them as if they really were fellow-passengers to the grave, and not another race of creatures bound on other journeys.  And therefore, uncle, though it has never put a scrap of gold or silver in my pocket, I believe that it has done me good, and will do me good; and I say, God bless it!  (Charles Dickens, A Christmas Carol)

And so this year, in 2013 Christmas came, inevitably, inexorably, as it has for some two thousand years, and many blessings with it.  The good and bad and indifferent that hitched along for the ride could not affect the driving core of Christmas, its fundamental, joyful message of hope of salvation for all, to one degree or another as each opens up—or not—to receive it.

It is in the driving arriving context of Christmas and the mission of Christ that it is appropriate to look to one of my favorite Christmas carols.  I confess that this is difficult to do without the music, essential to the power of the carol’s message.  I refer to the “Carol of the Bells,” a joyful Christmas message woven by Peter J. Wilhousky into the driving music of Mykola Leontovych’s Ukrainian song of Winter and the approaching Spring. 

I love this carol for many reasons.  One is that its origin of uniting Winter with Spring embodies the message that Christmas derives its meaning from Easter.  Jesus was the Christ, the Anointed One, because of His ultimate sacrifice and victory over death and hell, a mission for which He was chosen before the world was created.  Having fully accomplished His mission, as a resurrected God, Jesus declared, “I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world” (3 Nephi 11:11).  That is the reason for and fulfilment of our Christmas joy.

Here are the lyrics.  Importantly, as you read the words, feel their rhythm, central to the message:

Carol of the Bells

 

Hark how the bells,

sweet silver bells,

all seem to say,

throw cares away.

 

Christmas is here,

bringing good cheer,

to young and old,

meek and the bold.

 

Ding dong ding dong,

that is their song

with joyful ring

all caroling.

 

One seems to hear

words of good cheer

from ev’rywhere

filling the air.

 

Oh how they pound,

raising the sound,

o’er hill and dale,

telling their tale,

 

gaily they ring

while people sing

songs of good cheer,

Christmas is here.

 

Merry, merry, merry, merry Christmas,

Merry, merry, merry, merry Christmas,

 

On, on they send,

on without end,

their joyful tone

to ev’ry home.

 

Ding dong ding dong. . . dong!

The lyrics, like the tune, are repetitive, incessant, and by that technique insistent in rhythm.  On, on they come.  They demand attention.  Like bells, they are loud and piercing.  As someone knocking at the door, their message—and presumably the messengers—will not be denied.  The tune is joyful, but not light and airy.  Rather announcing a joy that comes from the soul, heartfelt, it is not the celebration of a party, but the celebration of a triumph, lasting and permanent, ever reaching out to more people, to every home.

So each year, onward Christmas comes, no holding it back, even as Jesus came into the world, as prophesied for thousands of years.  There was nothing to hold Him back or deter His mortal mission of redemption, not the jealousy of Herod “the Great,” the pusillanimity of Pilate, the hatred of the leaders of the Sanhedrin, nor the darkness of priestcraft and its traditions.  All was turned by God to assist in achieving the mission of the Christ.

And since then, onward marches the calendar, each year Christmas arrives, symbolic that the day of the Savior’s return, as prophesied by Himself and His prophets, inexorably approaches.  As Christ announced, only He and the Father know the precise day and time, but it is certain and each day closer.  The arrival of Christmas each year is a reminder to me, that the time of rejoicing is coming, the hope and assurance of which justifies rejoicing today, and every day.

Christmas will come again next year.  Ready or not, I am glad of it and will welcome it.

Of Minorities and Society

The saddest chapters of history chronicle the breakdown of human society.  Rights are abused, the innocent—if innocence is allowed to exist—are trampled.  Poverty, hatred, violence, and uncontrolled human passion prevail.  Destruction and degradation, physical and moral, replace human progress.

All society, except that of master to slave, relies upon an element of free association.  Societies may have more or less elements of coercion as well, but it is the element of free association that allows the society to continue, that motivates its members to acquiesce in or even encourage the society’s continuation.  Free, voluntary association is what gives a society its legitimacy.  Without it, there is no society, just a group of people ruled by one coterie of thugs or another. 

Cooperation in society cannot be taken for granted.  When it is, when free cooperation, instead of being nurtured and encouraged, is replaced by coercive rules and compulsion, particularly rules and compulsion designed to benefit some at the expense of others, society declines, people interact more by will of others than by their own volition.  With time either the situation is redressed or the society disintegrates, often to be conquered from the outside when its internal strength has turned to weakness.

In its latter years imperial China was prey to numerous foreign incursions because its society was a mighty empty shell, old traditions surrounding an empire of competing warlords.  Ancient Greece, which twice when united proved too much for the Persian empire, became relatively easy prey to the Romans after the ties of Greek society had become tired and weak.  Rome, in its turn, after a thousand years, was enormously wealthy but mightily weak in the internal strength to repel the roaming barbarians, vibrant societies powerful in their own internal cohesion.  Much of Africa, Asia, and Latin America today remains mired in poverty from the inability of relatively young countries to develop cooperative societies that encourage the generation of wealth and its application to promote prosperity for the present and for the future.

With cooperation at the core of successful society, one would think that democracies must be the most successful.  History records otherwise.  There are no historical examples of a successful democracy, at least not one that lasted for long enough to matter.  Like a match set to paper, democracies flare up brightly into power and glory but all too soon die away to ashes. 

The problem with democracies has been that all too quickly the majority in the democracy learns that it can become wealthy by robbing the minority, under camouflage of statutes and government.  That only lasts until either the minority successfully rebels, becomes a majority in its turn, or the wealth of the minority is exhausted.  In reaction, the majority may seek to preserve its advantages by yielding to a dictator—a “mouth” for the majority—to govern in the name of the majority to discern and express its will.  Few of these dictators have resisted the temptation to wear the mask of the majority to govern for the benefit of themselves and their cronies.  That has been the case for every communist government, without exception.   

 

But, is it not right and just for the majority to prevail?  Perhaps, but to prevail over what?  Everything?  Consider:  if majority rule is applied to deprive the minority of life, liberty, and the pursuit of happiness, why should the minority cooperate?  All that such society offers them is slavery, unrequited labor and service to fill another’s belly and pockets.  In a pure democracy, there is no check on majority avarice, no refuge for the minority.  The majority must always have its way.

Republics, however, are built upon a foundation of minority rights.  Republican governments are granted only limited powers, exercised by representatives of the people, within boundaries beyond which the government may not go.  A written constitution serves to enshrine and strengthen those rights against violation by the majority.  The system gives a stake to all—not just the current rulers—in the continuation and strengthening of the society.  No democracy, hereditary monarchy, or dictatorship can provide that.

In a nation as great and diverse as the United States everyone is part of a minority.  Whether we consider age, ethnic background, religion, geography, culture, profession, or a multitude of other distinctions, we are a host of minorities.  We can only come together and remain as a nation, strong and vibrant, if we are confident of protection in our minority rights, for protecting minority rights in America means protecting everyone’s rights.  That is why the Founders proposed and the nation embraced a Republic formed on a federal structure of divided and limited government.

In that context, what are we to make of the current direction of American society?  Are we preserving the Republic?  Does our society feel like it is coming together?  Recent public opinion polls find that more than 60% of Americans believe the nation to be going in the wrong direction.  In another poll, a mere 22% believe that the current government rules with the consent of the governed. 

What is the national political leadership doing about this?  We have a President who aggressively pursues a variety of programs that have in common the taking of wealth from one minority segment of the nation to reward others.  These wealth transfers are lionized for the undenied purpose of political and electoral advantage for the President and his supporters. 

You will recognize the pattern.  A crisis is discovered by the President, and an industry or group is demonized in public speeches and echoed in the establishment media as causing the problem and/or standing in the way of its solution.  A plan is announced that involves confiscations from the demonized industry or group to fund benefices bestowed on Administration favorites.

Consider a few examples of many.  Global warming is hailed as an imminent crisis with disastrous consequences; the coal, oil, and gas industries are identified as the foes of progress; and a variety of taxes and other restrictive policies are proposed, together with planned subsidies for businesses and companies favored by the White House.  Banks are declared to be the nefarious forces behind the recent recession, new laws and regulations are applied that confiscate billions of dollars from the industry, much of which is then channeled to hedge funds and other political allies of the administration.  Some millions of people are discovered to be without health insurance, doctors and the health insurance industry—among others—are fingered as being at the root of the problem, so a major overhaul of the entire structure of the health system is enacted that favors some at the expense of others.  Administration cronies receive lucrative contracts to develop and administer the new system.  There are many other examples, large and small, in education, welfare, housing, transportation, law enforcement, and many other government programs.

Is there any wonder that there is gridlock in the national government, when policy after policy is aimed at transferring wealth from some to reward others?  Where is the room for cooperation and compromise, when the issue is how much of your family’s wealth is to be taken and given to someone else?  The Roman Republic fell into gridlock after decades of appeals to mass acclaim for schemes of popular distribution of public plunder.  It ended in the triumph of the Caesars, and later their eventual fall to the barbarians.  It is perilous to abuse social comity. 

President Obama has announced the transfer of wealth to be the chief focus for the remaining three years of his administration.  Can our society weather that?

Of Christmas Experiment and Joyful Merriment

This weekend we undertook an experiment.  Like other people, we love to celebrate Christmas with friends and family.  Joy and merriment have long claimed a place at Christmastide.  Can merriment detract from or reinforce the heart of our Christmas celebration?  Can merriment be part of rejoicing in the life and mission of the Savior, Jesus Christ, gathering in the joy?  Are worship and merriment compatible?  This is not a theoretical question.  It is a practical one.  Try this experiment.

We brought together a roomful of our friends, giving to each just one request:  come prepared to choose a favorite Christmas carol, and briefly explain what makes it a favorite of yours, what it means to you, what it speaks to you.  Our plan was then to sing each carol as it was suggested and its meaning described. 

That was the core. Not complicated, but it was wonderful.  We had refreshments, of course, and there were some instruments (piano, violin, and a ukulele) to add a touch of variety.  There were just about a dozen of us, limited by the size of the room.   

There were few fancy singers in our group (we did, though, have three music teachers, by chance), still the hardiest and most resilient carols over time seem to lend themselves to voices of all qualities.  In the course of two hours we had a memorable mix of worship and merriment that produced a glowing joy in each of us.

For my choice I hearkened back to a theme that I discussed in a blog post three years ago (which you can find here).  The “Coventry Carol” is a heart-wrenchingly sad lament of a mother for her baby murdered by the soldiers of the cruel King Herod, jealous of the very rumor of a child born to be King of the Jews.  I picked that carol, because to me it reaches directly to the meaning of Christmas, a meaning that was prophesied for thousands of years that would soon have its fulfillment. 

Some more foolish than perceptive have complained that God warned Joseph to take his family to Egypt and out of Herod’s reach but did not save the other little children of Bethlehem.  They little reflect that the Father did not spare His son, but just postponed the day of His murder.  Even more, they miss that by that sacrifice of Jesus on the cross—as innocent then as He was as a baby—He did save all of those little children, and all of us who would receive Him and His sacrifice.

There were other moving stories that evening, briefly told, happily sung.  One woman related a carol connected to a letter recently uncovered, authored by the man who would become her father, written in a foxhole at the Battle of the Bulge, sent to the woman who would become his wife and her mother.  We sang, “O Come, O Come, Immanuel, and ransom captive Israel.”

There was a note from our son, serving a mission in Brazil, who offered a requested carol with a beautiful expression of its meaning, read by his mother.  We sang, at his request, “What Child Is This?”

I consider the experiment successful.  The influence of the Holy Ghost was present.  We experienced the fusion of joy and merriment.  To verify the success the experiment needs to be repeated by others.  You try it, too, and see whether you can replicate and confirm the results.

Of Christmas and Celebrating Hope

The story of Pandora and her box (or jar) has been retold for thousands of years, with minor variations.  The key elements of the tale from Greek mythology are consistent.  Pandora was endowed with many wonderful gifts and talents, among them beauty, music, persuasion, and others.  She was also given a box, which she was told never to open.  Try that out on anybody:  “Here is an interesting box.  It is yours.  DO NOT EVER OPEN IT!”  I expect that the result would ever be the same, the box will eventually be opened.  As the story goes, it was, introducing into the world evil in all of its forms.  Last of all, however, from the bottom of the box, came hope.

I believe hope to be an underappreciated and little understood gift from God.  Hope is essential to happiness, salvation, and life.  I know of no happiness without it, I cannot imagine any achievement not preceded by hope.  In all salvation, temporal or eternal, hope draws us forward.  It is foundational to life and living. Hope is ever at war with despair (for example, the Spanish word for “despair” is desesperanza, or the absence of esperanza, “hope”):  despair is life-draining, while hope feeds life.

In this understanding of hope, I do not refer to the weak sentiment most common in everyday parlance, the wistful wishing for something better, a wish that seldom acts as a motivator for effective action.  I have in mind the hope spoken of by God and His prophets, against which the forlorn reach from despair—as valuable and comforting as that may be—pales in comparison.

Consider how the power of hope is described in this account of the preaching of the ancient American prophet, Ether:

Wherefore, whoso  believeth in God might with surety hope for a better world, yea, even a place at the right hand of God, which hope cometh of faith, maketh an anchor to the souls of men, which would make them sure and steadfast, always abounding in good works, being led to glorify God. (Ether 12:4)

Notice the power of this hope, an anchor to the soul, making those who possess it sure and steadfast, the person who has gained it always abounding in good works.  Nothing weak or wistful here.  Such hope is a mighty, heavenly gift, with mighty results.  Also notice the connection between hope and faith, the former being a powerful fruit of faith. 

I have thought that a fair definition of “hope” is the personal recognition that something desirable is attainable.  By faith we learn of the desirable object as well as gain the recognition that it is within our reach.  When that happens, hope is born in our hearts, and we are stirred to action to attain it.  That is life itself.  Dead things, inanimate objects, reach for nothing, always acted upon, never doing the acting.

There are many things that each of us values and would very much desire to attain, to gain, to build:  love, knowledge, wealth, improvement, new abilities, bridges (real and figurative), but we do not act to realize our desires until we first gain the idea that we can be successful.  Without hope of success we may go through the motions in a lame sort of way, guided by routine that can become drudgery.  We are energized—even beyond what we thought were our limitations—as soon as we gain a vision, as soon as we believe the prized fruit to be within our reach, when we have hope.  Then there is little stopping us.  Obstacles are overcome, means are found, tools are made, skills developed.  

In my reflections I have named my three daughters Faith, Hope, and Charity, as each one seems especially to personify one of these three great gifts of God.  My oldest daughter would be named Hope.  Throughout her life, once she has gotten it into her head that something worthwhile is within her reach she has done whatever it takes to realize it.  Because of that, through great and consistent effort, overcoming many obstacles, she has become rich in all of the eternal things, in everything that matters.  Her mother and I admire her for it.  Her achievement need not be unique.  It is within reach of all of us.  Each may have such hope and become so rich.

There are many reasons for the perennial popularity of Christmas.  Surely one of these is that it is a celebration of hope offered to everyone.  Salvation did not come to earth with Christmas.  The sacrifice and atonement that Jesus Christ would work out to bring about all salvation would await another three decades after His miraculous birth.  With Christmas, the birth of the Savior, there arrived in Person the assured hope that salvation would come.  The angel who appeared to the shepherds at Bethlehem the night of the nativity was filled with that hope, with that assurance, that caused him to rejoice and share with the shepherds his message “of great joy” so that they, too, might have this great and assured hope:  “For unto you is born this day in the city of David a Saviour, which is Christ the Lord.” (Luke 2:10, 11) 

The hope of Christ, in all of its power to action and motivation for every good thought and deed, is worthy of general celebration, every year.  The salvation of Christ has been placed within reach of everyone.  Having that hope can become a personal anchor as we realize its promise, becoming sure and steadfast, always abounding in good works, that each of us personally, here on earth, can be filled with “peace, good will toward men.”  At least in part, that is what Christmas is all about.