Robert L. Millet Blog Posts
Publications Director of BYU Religious Studies Center
POSTED BY: Millet
God does not expect us to work ourselves into spiritual, emotional, or physical exhaustion, nor does he desire that the members of the Church be truer than true. There is little virtue in excess, even in gospel excess. In fact, as we exceed the bounds of propriety and go beyond the established mark, we open ourselves to deception and ultimately to destruction. Imbalance leads to instability. If Satan cannot cause us to lie or steal or smoke or be immoral, it just may be that he will cause our strength—our zeal for goodness and righteousness—to become our weakness. He will encourage excess, for surely any virtue, when taken to the extreme, becomes a vice.
“Gospel hobbies” lead to imbalance. To instability. To distraction. To misperception. They are dangerous and should be avoided as we would any other sin. President Joseph F. Smith said: “We frequently look about us and see people who incline to extremes, who are fanatical. We may be sure that this class of people do not understand the gospel. They have forgotten, if they ever knew, that it is very unwise to take a fragment of truth and treat it as if it were the whole thing” (Gospel Doctrine, 122). To ride a gospel hobby is to participate in and perpetuate fanaticism. On another occasion, President Smith taught, “Brethren and sisters, don’t have hobbies. Hobbies are dangerous in the Church of Christ. They are dangerous because they give undue prominence to certain principles or ideas to the detriment and dwarfing of others just as important, just as binding, just as saving as the favored doctrines or commandments.
“Hobbies give to those who encourage them a false aspect of the gospel of the Redeemer; they distort and place out of harmony its principles and teachings. The point of view is unnatural. Every principle and practice revealed from God is essential to man’s salvation, and to place any one of them unduly in front, hiding and dimming all others is unwise and dangerous; it jeopardizes our salvation, for it darkens our minds and beclouds our understandings. . . .
“We have noticed this difficulty: that Saints with hobbies are prone to judge and condemn their brethren and sisters who are not so zealous in the one particular direction of their pet theory as they are. . . . There is another phase of this difficulty—the man with a hobby is apt to assume an ‘I am holier than thou’ position, to feel puffed up and conceited, and to look with distrust, if with no severer feeling, on his brethren and sisters who do not so perfectly live that one particular law” (Gospel Doctrine, 116–17).
True excellence in gospel living—compliance with the established laws and ordinances in a quiet and consistent and patient manner—results in humility, in greater reliance upon God, and a broadening love and acceptance of one’s fellowman. What we do in the name of goodness ought to bring us closer to those we love and serve, ought to turn our hearts toward people, rather than causing us to turn our nose up in judgmental scorn and rejection. The greatest man to walk the earth, the only fully perfect human being, looked with tenderness and compassion upon those whose ways and actions were less than perfect.
We have been counseled to stay in the mainstream of the Church, to see to it that our obedience and faithfulness reflect sane and balanced living. While we are to be true, we need not be truer than true. While we are not to partake of the vices of the world, we are to live in it. While we are to “be valiant in the testimony of Jesus” (D&C 76:79), we are not to be excessive in our zeal. We will arrive safely at the end of our gospel journey through steady and dedicated discipleship—loving and trusting the Lord, keeping his commandments, and serving his children—not through righteousness crusades or spiritual marathons. True conversion manifests itself in settled simplicity.
POSTED BY: holzapfel
A few years ago, a colleague and I sat at lunch with two prominent theologians. This was not our first visit together because we had met two years earlier and had had a sweet and delightful discussion of Jesus Christ, the centrality of his Atonement, the lifting and liberating powers of his grace, and how our discipleship is and should be lived out day by day. In that initial meeting there was no defensiveness, no pretense, no effort to put the other down or prove him wrong. Instead, there was that simple exchange of views, an acknowledgment of our differences, and a spirit of rejoicing in those central features of the doctrine of Christ about which we were in complete agreement—a sobering spirit of gratitude for the incomparable blessings that flow from the life and death and transforming power of the Redeemer.
Now, two years later, we picked up where we had left off, almost as if no time had passed at all. Many things were said, diagrams were drawn on napkins, and a free flow of ideas took place. Toward the end of our meeting, one of our friends turned to me and said: “Okay Bob, here’s the one thing I would like to ask in order to determine what you really believe.” He continued: “You are standing before the judgment bar of the Almighty, and God turns to you and asks, ‘Robert Millet, what right do you have to enter heaven? Why should I let you in?’” It was not the kind of question I had anticipated. (I had assumed he would be asking something more theoretical. This question was poignant, practical, penetrating, and personal.) For about thirty seconds, I tried my best to envision such a scene, searched my soul, and sought to be as clear and candid as possible. Before I indicate exactly what I said, I want to take us forward twenty-four hours in time.
The next day I spoke to a large group of Latter-day Saint single adults from throughout New England who had gathered for a conference at MIT in Boston. My topic was “Hope in Christ.” Two-thirds of the way through my address, I felt it would be appropriate to share our experience from the day before. I posed to the young people the same question that had been posed to me. There was a noticeable silence in the room, an evidence of quiet contemplation upon a singularly significant question. I allowed them to think about it for a minute or so and then walked up to one of the young women on the front row and said: “Let’s talk about how we would respond. Perhaps I could say the following to God: ‘Well, I should go to heaven because I was baptized into the Church, served a full-time mission, married in the temple, attend worship services regularly, read my scriptures daily, pray in the morning and at night. . .’” At that point the young woman cut me off with these words: “Wait. . . . Wait. . . . I don’t feel right about your answer. It sounds like you’re reading God your résumé.”
Several hands then went up. One young man blurted out: “How did you answer the question? Tell us what you said!” I thought back upon the previous day, recalled to mind many of the feelings that swirled in my heart at the time, and told the single adults how I had answered. I looked my friend in the eye and replied: I would say to God: I claim the right to enter heaven because of my complete trust in and reliance upon the merits and mercy and grace of the Lord Jesus Christ.” My questioner stared at me for about ten seconds, smiled gently, and said: “Bob, that’s the correct answer to the question.”
Obviously a person’s good works are necessary in the sense that they indicate what we are becoming through the powers of the gospel of Jesus Christ; they manifest who and what we are. But I also know there will never be enough good deeds on my part—prayers, hymns, charitable acts, financial contributions, or thousands of hours of Church service—to save myself. The work of salvation requires the work of a God. Unaided man is and will forevermore be lost, fallen, and unsaved. It is only in the strength of the Lord that we are able to face life’s challenges, handle life’s dilemmas, engage life’s contradictions, endure life’s trials, and eventually defeat life’s inevitable foe—death.
POSTED BY: holzapfel
Guest blog by Clyde Williams, professor of ancient scripture at BYU.
My recollections of general conference as a young boy take me back to the George Albert Smith Fieldhouse and long lines outside the Tabernacle on Temple Square for the priesthood session. I remember in April 1965 as the aging President David O. McKay attended one of his last priesthood sessions. After he gave a brief greeting and expressed appreciation for the priesthood brethren, all stood in the fieldhouse and the Tabernacle and sang “We Thank Thee, O God, for a Prophet.” For me the feeling was electric. There came a powerful witness to my heart that he was the Lord’s prophet on earth.
Since those early days, the personal significance and importance of general conference has continued to grow for me. I remember when announcements were made of significant policies, procedures, or administrative changes such as the inclusion of what is now D&C 137 and 138, the new LDS edition of the Bible, the formation of the quorums of the Seventy, the subtitle for the Book of Mormon, the proclamation on the family, President Hinckley’s statements on body piercing and tattoos, and the stand against same-sex marriage.
How do we respond when reminders of principles and practices are given or new policies are announced? Our initial response can be telling or informative. When we are spiritually in tune, we can, like King Benjamin’s people, be blessed with “the manifestations of his Spirit” and thus “have great views of that which is to come” (Mosiah 5:3). We will sense a need for something to be said on an issue, and when it is said we find ourselves in harmony.
A passage struck me as being profound when applied to general conference:
Son of man, the children of thy people still are talking against [meaning near] thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the Lord.
And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they shew much love, but their heart goeth after their covetousness.
And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not. (Ezekiel 33:30–32)
Clearly, Ezekiel here describes a people who think highly of a living prophet but do not heed his words. It is like people speaking highly of President Thomas S. Monson and how good his talks are and yet, when it comes down to it, not following his counsel.
Another trap one can fall into is thinking general conference is like a buffet table. Commenting on this potential pitfall, Elder Neal A. Maxwell explained: “Our relationship to living prophets is not one in which their sayings are a smorgasbord from which we may take only that which pleases us. We are to partake of all that is placed before us, including the spinach, and to leave a clean plate!” (Things As They Really Are [Salt Lake City: Deseret Book, 1978], 74).
In October conference in 1975, President Kimball was concluding the conference and spoke of the many uplifting and inspired talks that had been given. I was a bit stunned and sobered by what he said next: “While sitting here, I have made up my mind that when I go home from this conference this night there are many, many areas in my life that I can perfect. I have made a mental list of them, and I expect to go to work as soon as we get through with conference” (in Conference Report, October 1975, 164). Who among the Saints did not feel there were many things we needed to work on? I was moved to tears as I thought about this humble prophet who had given so much of his life and would yet give so much more as he sought to do the Lord’s will.
The seriousness with which President Kimball approached general conference was apparent. He also made it clear as he closed the conference that October afternoon how everyone else should view the conference proceedings:
Well, now, brothers and sisters, this is the gospel of Jesus Christ, and to all who are listening in, we have not been fooling. What we have said to you in these three days is truth, downright truth, and it has a definite bearing upon the salvation and exaltation of every soul that could listen and hear. (click to hear President Kimball’s statement)
As you listened to his voice, you can feel the earnest and affirming power by which these word were said. I believe they hold true for every general conference. I am truly grateful for the profound impact that general conference has had and continues to have in my life.