Robert L. Millet Blog Posts
Publications Director of BYU Religious Studies Center
POSTED BY: Millet
For many years I wrestled with how to take a compliment. I don’t know how many hundreds of talks or lessons I’ve given over the last thirty years, but it’s been a lot. And more than once people have come to the front of the room to thank me afterward. Those compliments have been as varied as the personalities of the people themselves. Some simply say, “Good job” or “Great talk” or “I really enjoyed your message.” The more thoughtful compliments take the form of follow-up questions, requested clarifications, or an eagerness to get a reference or source of a thought or quotation. As a speaker or teacher, I appreciate the fact that they would make the effort to provide feedback.
For the longest time, however, I just didn’t handle such compliments properly. I would often say something like, “Well, not really; I thought it was sort of mediocre” or “Thanks, but I only got through half of my material.” My wife, Shauna, noticed my discomfort and suggested that I might take a different approach: I might try saying, “Thank you.” It actually works quite well.
In recent years, I have discovered another way to handle compliments, even gushy ones about how wonderful and inspiring I am. I find myself saying things like, “Thank you. It was a great evening, wasn’t it? The Lord was good to us” or “There was a sweet Spirit in our midst. I’m grateful I was here.” Those aren’t just handy homilies to me, nor are they insincere. The longer I live and the more I experience, the more clearly I perceive the workings of the Lord; if we have an inspiring experience together, all the glory and honor and thanks ought to go to God.
I can still remember very distinctly the words of President Joseph Fielding Smith at the April 1970 conference, in which he was sustained as the tenth President of the Church. “I desire to say that no man of himself can lead this church,” President Smith affirmed. “It is the Church of the Lord Jesus Christ; he is at the head. The Church bears his name, has his priesthood, administers his gospel, preaches his doctrine, and does his work.
“He chooses men and calls them to be instruments in his hands to accomplish his purposes, and he guides and directs them in their labors. But men are only instruments in the Lord’s hands, and the honor and glory for all his servants accomplish is and should be ascribed unto him forever” (in Conference Report, April 1970, 113).
Such words should create feelings of profound humility, feelings of gratitude, of reverence, of resounding praise to Him who holds all things in his power and is the Source of our strength and very being. Elder Gerald N. Lund pointed out that “focusing on the word profit will help us better understand the concept of unprofitable servants. The word implies personal gain or benefit. Profit means an increase in assets or status or benefits.
“That is the crux of the concept of man being an unprofitable servant. God is perfect—in knowledge, power, influence, and attributes. He is the Creator of all things! What could any person—or all people together for that matter—do to bring profit (that is, an increase in assets, status, or benefits) to God? . . .
“That we are his children and he loves us is undeniable, and that situation puts us in a status far above any of his other creations. But we must somehow disabuse ourselves of any notion that we can bring personal profit to God by our actions. That would make God indebted to men, which is unthinkable” (Jesus Christ, Key to the Plan of Salvation, 120–21; emphasis added).
To the extent that we realize who we are, Whose we are, what we can do, and what we can never do for ourselves, our Heavenly Father and his Beloved Son will do everything in their power to forgive us, equip us, empower us, transform us, and ultimately glorify us. We may not have “arrived” yet, but we’re well on the way when we begin to acknowledge our limitations, confess his goodness and mercy and strength, and learn to embody an attitude of gratitude. In the language of the revelation, we are to “thank the Lord [our] God in all things” (D&C 59:7; see also v. 21). In weakness there is strength (see 2 Corinthians 12:9–10; Ether 12:27). In submission and surrender, there is power and victory. Thanks be to God, who grants us that victory through the mediation of his Son, the Lord Jesus Christ (see 1 Corinthians 15:57).
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.
POSTED BY: holzapfel
Latter-day Saints are fond of quoting a phrase from modern revelation, “Seek learning, even by study and also by faith” (Doctrine and Covenants 88:118). From the beginning of the Restoration in the 1820s, a common theme of the Prophet Joseph Smith’s religious quest was to seek knowledge, light, and understanding. When he went into a grove of trees near his home to pray in the spring of 1820, Joseph Smith was impelled by his trust in the biblical promise found in James 1:5 that he could find wisdom if he sought it. This prayer resulted in the First Vision, in which Joseph saw the Father and the Son—beginning a spiritual sunrise unexpected by men and women of Joseph’s own day, but anticipated by prophets and apostles of old (see Acts 3:20–21).
Gospel truths continued to roll forth through the young prophet as he personally sought wisdom from God. Interestingly, Joseph Smith not only prayed for such wisdom but also studied the word of God and the languages of the biblical world (for example, Hebrew and Egyptian), practicing the command to “seek learning, even by study and also by faith.” His example in this two-part effort set a pattern for Latter-day Saints that continues to challenge us today.
Recently, there has been an explosion of self-help books for “dummies” or books to make something easy. With less time in a busy world, we often look for a quick fix to our problems, even when it comes to scripture study. However, when applied to the scriptures these efforts, even though popular and well meaning, may not necessarily raise one’s understanding of the topic. My colleague Robert J. Millet opined sometime ago that we need the scriptures to be understandable, not easy. I do not believe that he was playing a semantic game but that he was identifying an important difference between the two approaches.
Fortunately, Joseph Fielding McConkie, professor emeritus of ancient scripture at BYU, helps us in making the scriptures more understandable with his latest book, Between the Lines: Unlocking Scripture with Timeless Principles (Honeoye Falls, NY: Digital Legend, 2009).
What I like most about this book is that it forced me to think about how we read and study the scriptures. Sometimes in order to focus our thoughts, it is important to consider how and why we do a routine thing such as studying the scriptures. McConkie is not interested in “procedures,” such as what color of pencils one use to mark the scriptures or whether one should mark the scriptures at all. His goal is to enhance our study by providing “timeless principles that facilitate sound scriptural understanding” (viii).
The book contains more than just ideas about scripture understanding. There are also concrete suggestions. For example, the author suggests that we take advantage of “various study Bibles” (29). He enjoys “the help of an Archaeological Study Bible, The Jewish Study Bible, The Catholic Study Bible, and a variety of Protestant study Bibles” (29) and even provides a brief list of such study Bibles in the section “Sources” (165–66).
There are some light-hearted moments scattered throughout the book as the author has some fun pointing out rather common practices that we have engaged in through the years that may in fact have diverted us from understanding the scriptures. It may be healthy to laugh at ourselves from time to time, especially when we consider that we all have likely endured our “fair share of scripture abuse” (viii). I recommend this book to all who want to improve the quality of their scripture study and teaching.
POSTED BY: holzapfel
Guest blog by Kent P. Jackson, professor of ancient scripture.
This month we celebrate the 179th anniversary of something that most Latter-day Saints take for granted. It was in June 1830, just two months after the Church was organized, that the Prophet Joseph Smith began working on his Bible translation. Today we usually call it the Joseph Smith Translation—JST for short—but the Prophet himself called it the New Translation. The first nineteen pages, revealed between June 1830 and the end of that year, contain his revision of the first few chapters of Genesis. When the Pearl of Great Price was created in 1851, those Genesis chapters were included in it, and they’re still there today. It is the Book of Moses.
Is there anything new in the New Translation? Let’s take a look at just one chapter, the very first chapter of the translation, revealed in June 1830.
What we now call Moses chapter 1 is the text of a vision that Moses experienced before the Lord revealed to him the account of the Creation. It is thus the preface to the book of Genesis. This is one of the most remarkable chapters in scripture, and it is full of doctrines that set Latter-day Saints apart from all other Bible believers. Although Moses’s vision is a biblical event and takes place in a biblical context, there is no record of it in the Old Testament. It has no biblical counterpart at all. But it is one of the great gems of the Restoration—a real pearl of great price.
In this one chapter, we learn a lot.
Moses speaks with God “face to face” in terms that indicate strongly that God indeed has a face. We learn of God’s Only Begotten Son. As the Father speaks with Moses and teaches him of Jesus Christ, we are reminded in clear scriptural terms that the Father and the Son are separate divine beings. We also learn something of ourselves, that we—left to our own resources—are “nothing,” yet we are sons and daughters of God created in the image of his Only Begotten, endowed with enormous potential.
We learn about God’s glory, the celestial power that emanates from him and surrounds him. Humans must be transfigured to abide God’s glory, but Satan can only feign having it and possesses none of it himself. We see God and Satan juxtaposed in striking contrast, and we learn that Satan has a pathological need to be worshipped and seeks only his own interests.
We learn something of God’s power and of the awesomeness of his creations. Moses, enveloped in God’s glory, was able to see every particle of this earth and to discern every soul on it. He was even shown other inhabited worlds—worlds without number. He learned that Christ is the Creator of all those worlds, and he learned that God’s work and glory is to bring to pass the immortality and eternal life of his children who dwell thereon.
Needless to say, none of this was the standard fare of mainstream Christianity in June 1830 when the Lord revealed these things to Joseph Smith.
Indeed, there is much new in the New Translation. But that was only the first chapter.