Monday, March 16, 2015 0 comments

Taking Reproof and Repenting like an Astronaut

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 I’ve been reading an Astronaut’s Guide to Life on Earth by Chris Hadfield, and in it he shares a lot about how NASA deals with mistakes made and turns them into learning experiences.  I want to quote a section that I think can teach some neat spiritual lessons:

“In any field, it’s a plus if you view criticism as potentially helpful advice rather than as a personal attack.  But for an astronaut, depersonalizing criticism is a basic survival skill.  If you bristled every time you heard something negative—or stubbornly tuned out the feedback—you’d be toast.

At NASA, everyone’s a critic.  Over the years, hundreds of people weigh in on our performance on a regular basis. Our biggest blunders are put under the microscope so even more people can be made aware of them: “Check out what Hadfield did—let’s be sure no one ever does that again.”

Often, we’re scrutinized and evaluated in real time. Quite a few simulations involve a crowd: all the people in Mission Control who would in real life work that particular problem, plus the trainers who dreamed up the scenario in the first place and the experts who best understand the intricate components of whatever system is being tested. When we’re simulating deorbit to landing, for instance, dozens of people observe, hoping that something new—a flaw in a standard procedure, say, or a better way of doing something—will be revealed. They actually want us to stumble into a gray zone no one had recognized could be problematic in order to see whether we can figure out what to do. If not, well, it’s much better to discover that gray zone while we’re still on Earth, where we have the luxury of being able to simulate a bunch more times until we do figure it out.  The main point is to learn—and then to review the experience afterward from every possible angle.

The debrief is a cultural staple at NASA, which makes this place a nightmare for people who aren’t fond of meetings. During a sim, the flight director or lead astronaut makes notes on major events, and afterward, kicks off the debrief by reviewing the highlights: what went well, what new things were learned, what was already known but needs to be re-emphasized. Then it’s a free-for-all. Everyone else dives right in, system by system, to dissect what went wrong or was handled poorly. All the people who are involved in the sim have a chance to comment on how things looked from their consoles, so if you blundered in some way, dozens of people may flag it and enumerate all the negative effects of your actions. It’s not a public flogging: the goal is to build up collective wisdom. So the response to an error is never, “No big deal, don’t beat yourself up about it.” It’s “Let’s pull on that”—the idea being that a mistake is like a loose thread you should tug on, hard, to see if the whole fabric unravels.

Occasionally the criticism is personal, though, and even when it’s constructive, it can sting.  Prior to my last mission, my American crewmate Tom Marshburn and I were in the pool for a six-hour EVA evaluation, practicing spacewalking in front of a group of senior trainers and senior astronauts. Tom and I have both done EVAs in space and I thought we did really well in the pool. But in the debrief, after I’d explained my rationale for tethering my body in a particular way so I’d be stable enough to perform a repair, one of our instructors announced to the room, “When Chris talks, he has a very clear and authoritative manner—but don’t let yourself be lulled into a feeling of complete confidence that he’s right. Yes, he used to be a spacewalking instructor and evaluator and he’s Mr. EVA, but he hasn’t done a walk since 2001. There have been a lot of changes since then.  I don’t want the junior trainers to ignore that little voice inside and not question something just because it’s being said with authority by someone who’s been here a long time.”

At first that struck me as a little insulting, because the message boiled down to this: “Mr. EVA” sounds like he knows what he’s doing, but really, he may not have a clue. Then I stopped to ask myself, “Why is the instructor saying that?” Pretty quickly I had to concede that the point was valid. I don’t come off as wishy-washy and I’m used to teaching others how to do things, so I can sound very sure of myself. That doesn’t mean I think I know everything there is to know; I’d always assumed that people understood that perfectly well and felt free to jump in and question my judgment. But maybe my demeanor was making that difficult. I decided to test that proposition: instead of waiting for feedback, I’d invite it and see what happened. After a sim, I began asking my trainers and crewmates, “How did I fall short, technically, and what changes could I make next time?” Not surprisingly, the answer was rarely, “Don’t change a thing, Chris—everything you do is perfect!” So the debrief did what it was supposed to: it alerted me to a subtle but important issue I was able to address in a way that ultimately improved our crew’s chances of success.

At NASA, we’re not just expected to respond positively to criticism, but to go one step further and draw attention to our own missteps and miscalculations. It’s not easy for hyper-competitive people to talk openly about screw-ups that make them look foolish or incompetent. Management has to create a climate where owning up to mistakes is permissible and colleagues have to agree, collectively, to cut each other some slack.

I got used to public confessionals as a fighter pilot. Every Monday morning we got together for a flight safety briefing and talked about all the things that could have killed us the previous week. Sometimes pilots confessed to really basic errors and oversights and the rest of us were expected to suspend judgment. (Deliberate acts of idiocy—flying under a bridge, say, or showing off by going supersonic over your friend’s house and busting every window in the neighborhood—were a different story. Fighter pilots could be and were fired for them.) It was easier not to pass judgment once I grasped that another pilot’s willingness to admit he’d made a boneheaded move, and then talk about what had happened next, could save my life. Literally.

At NASA, where the organizational culture focuses so explicitly on education, not just achievement, it’s even easier to frame individual mistakes as teachable moments rather than career-ending blunders. I remember one astronaut, also a former test pilot, standing up at a meeting and walking us all through an incident where his T-38 (the plane we all train on to keep up our flying skills) slid off the end of a runway in Louisiana. For a pilot this is hugely embarrassing, a rookie error. There wasn’t much damage to the plane, so the guy could’ve either kept his mouth shut, or the moral of the story could have been, “All’s well that ends well.” But as he told it, the moral was: be careful because the asphalt at this runway is slicker than most—it contains ground-up seashells, which, it turns out, are seriously slippery when it’s raining. That was incredibly useful information for all of us to have. While no one thought more of that astronaut for sliding off the runway, we certainly didn’t think less of him for being willing to save us from doing the same thing ourselves.” (pp77-80)

Thinking about this spiritually, I think we can learn a lot about sincere repentance.

How often, when we’re repenting, do we take time to have a debriefing meeting with ourselves as we discover we have sinned or made an error?   Do we concentrate on what we can learn and refrain from labeling ourselves or beating ourselves up? How often do we try to dissect exactly what went wrong, from the thoughts in our mind, to our energy levels, to the pressures that were on us, to the principles that we forgot or were decided to ignore?   How often do we notice where we fell into a gray area where our standard operating procedures of sin resistance training hasn’t been built up?  How often do we amend our inner manuals to ensure it never happens again?   

Faith in Christ is necessary to repentance, but so is self-analysis to figure out what to do better next time.  If our standard ops don’t change, have we really changed?  Not really.

Another thing I notice is that in Hadfield’s experiences, when people gave criticism, it focused on what he did, not who he was.  Even calling attention to his authoritative manner wasn’t designed to attack him, but point out something he was doing.  You have to give him credit that he stopped to think about why it was given and he examined himself enough to realize that there was something to what had been said.
Lessons: Constructive criticism has to be very specific and focused on what people are doing, not who they are.
To receive reproof well, you have to think carefully about whether there might be a reason for it, then find ways to adjust.

Here are some great things that Guide to the Scriptures says about chastening (or reproof):

Correction or discipline given to individuals or groups in order to help them improve or become stronger.
·       Despise not the chastening hand of the Almighty:Job 5:17; ( Prov. 3:11; )
·       Blessed is the man whom thou chastens, O Lord:Ps. 94:12;
·       All scripture is given for reproof, for correction:2 Tim. 3:16;
·       The Lord chastens those whom he loves:Heb. 12:5–11;
·       The Lord sees fit to chasten his people:Mosiah 23:21–22;
·       Except the Lord chasten his people, they will not remember him:Hel. 12:3;….
·       They were chastened that they might repent:D&C 1:27;
·       Whom I love I also chasten that their sins may be forgiven:D&C 95:1;
·       All those who will not endure chastening cannot be sanctified:D&C 101:2–5;
·       My people must needs be chastened until they learn obedience:D&C 105:6;
·       He that will not bear chastisement is not worthy of my kingdom:D&C 136:31;

I’m okay at receiving constructive feedback in some things, but in other things I am not so great.  I suppose I will have to some careful self-analysis about that in preparation for improvement.

I like what the D&C says, not just about chastisement, but about how we should respond.

31 My people must be tried in all things, that they may be prepared to receive the glory that I have for them, even the glory of Zion; and he that will not bear chastisement is not worthy of my kingdom.
32 Let him that is ignorant learn wisdom by humbling himself and calling upon the Lord his God, that his eyes may be opened that he may see, and his ears opened that he may hear;
33 For my Spirit is sent forth into the world to enlighten the humble and contrite, and to the condemnation of the ungodly. (D&C 136: 31-33)

Sometimes reproof and chastisement comes because we are ignorant. We don’t know what we don’t know and we don’t know how to make it better.  I like that the above scripture says that if we humble ourselves and pray for the Lord to help us see, the Lord will enlighten us.  The Lord is both gentle and powerful when He enlightens.  The times He has enlightened my ignorance about what I’ve done, it has not caused me pain, but it has deeply impressed me as to the importance of changing and doing things differently such that I become very motivated.

..with the chastisement I prepare a way for their deliverance in all things out of temptation, and I have loved you— (D&C 95:1)

I love how this scripture is so similar to 1 Nephi 3:7.  Just like the Lord prepares a way for us to keep the commandments He gives, He also prepares a way for us to be delivered from temptation when we are chastised.  

Another spiritual principle we can see in from Hadfield’s experience is that our painful experience can be very helpful in preventing others from getting into difficulty and can help others get out of it.  I’ve heard of how sharing in a safe environment is an important part of addiction recovery meetings.  I know I have been helped by all those who have shared their struggles with me and how they’ve overcome them.  If we look carefully in the gospels, we can find instances where Jesus shares principle of resisting temptation.   

This leads me to a question that I’ll pass on to you:  What do you think is the difference between sharing experience with sin and escaping it in order to help others  versus dwelling it and wallowing in it, as we’ve been instructed not to do?

Bonus insight: What might the NASA debriefing meetings tell us about the kind of accountability interview we might have on Judgment Day?  If the lives of astronauts are so valuable that so much effort is made to keep them safe, and if their technical decisions on spaceflights are so important that they are hashed over so carefully, then what does that say about what awaits us on the other side considering God has told us near the beginning of this dispensation that the worth of souls (our own and others) is great in the sight of God?   Also consider Jesus’s words here: “But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.” (Matthew 12:36).

I can't end without noting how awesome it is that the Lord helps us with all stages of repentance. He brings about chastisement and reproof so we can realize we've sinned.  He has given us our conscience so we can have an inner connection to Him, no matter what spiritual stage we're at.  He invites us to repent.  He gives us this time of probation in mortality in which to repent before the full consequences of judgment come. He promises and gives enlightenment if we're not sure what to do instead or how exactly we're off.  He takes our sins when we have faith in Him. He helps deliver us from temptation.  He gives us grace to overcome.    

How wonderful that we can repent!
Saturday, March 14, 2015 0 comments

Reading the scriptures about signs of Christ’s second coming


Lately I’ve found myself really interested in studying the scriptures about signs of the times and signs of Christ’s second coming.

One of the things I’ve noticed as I’ve read is that no one place seems to have the whole picture. 

Our natural urge is to read carefully to try to locate where we are in the prophetic narrative to find what is to happen next, but we are often confounded by the fragmentary nature and the timeline that begins to feel incomplete.

Often we may not know what to think about the things we read, so we look for commentaries by authoritative figures we trust who can give us a clue by interpreting the grand sweep of history and current events through the frame of these prophecies.  Our expectation is, “If they are right, then the things they say should happen next, will.”  This gives us a comfortable feeling of assurance that somehow things are on track.

However, if the commentators turn out to be wrong, then we are suddenly flung out into a deeper pool of uncertainty than we were in before because suddenly we wonder why Heavenly Father didn’t say anything about “all this.”  While we cling to modern prophets, we want something to connect us with the prophecies foretold by ancient prophets as well so that we can have that greater confidence that God is really in charge and has His plan that even multitudes of His enemies can’t destroy.

I’ve written before about how I’ve learned to read Nephi’svision of the tree of life and his angelically escorted view of history andthen to skip to John the Beloved’s view from Revelation  Since then, I’ve also begun to suspect that perhaps Nephi put the large chunk of Isaiah 2 -14 into his writing as a coded way to say through Isaiah what he was forbidden to describe in his own words.  (Those chapters have some helpful things to say that make me think that the difficulties we are having right now and the opposition we face as a church amount to a time of chastisement that is meant to humble and school us.)

I think it is time for us to reexamine all our scriptural accounts of events leading up to the second coming and signs and so on.  There are so many.  Matthew 24.  Joseph Smith Matthew.  Luke 21.  D&C 45.  D&C 87.  2 Nephi 30.  3 Nephi 16.  Also portions of 3 Nephi 20, 21.  Not to mention Nephi’s vision, the book of Revelation, and the various Old Testament prophets.  Even the Book of Mormon itself often seems like a large scale pattern as things move toward 3 Nephi 11.

Even if we can’t arrange things into an all-encompassing and complete timeline of what’s to be expected, we can pick out patterns, and that gives us greater confidence that God knows and has provided for our escape from the evil if we do all in our power to follow His guidance, even if it is to sacrifice all things. 

Also, I find that reading about the signs and being afraid does not help me.  What helps me is to read looking for council about what to do to make it through.  In the former day, the members were warned to leave Jerusalem and book it to the mountains the moment they saw Jerusalem surrounded by armies.  So we need to be aware of what to do to escape the calamities to come, and that will help us not fear.  I suggest that as you read those chapters, highlight text describing things you can do to prepare.
Thursday, March 12, 2015 0 comments

The Americas as a land of liberty with no king

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7 But behold, thus saith the Lord God: When the day cometh that they shall believe in me, that I am Christ, then have I covenanted with their fathers that they shall be restored in the flesh, upon the earth, unto the lands of their inheritance.
8 And it shall come to pass that they shall be gathered in from their long dispersion, from the isles of the sea, and from the four parts of the earth; and the nations of the Gentiles shall be great in the eyes of me, saith God, in carrying them forth to the lands of their inheritance.
9 Yea, the kings of the Gentiles shall be nursing fathers unto them, and their queens shall become nursing mothers; wherefore, the promises of the Lord are great unto the Gentiles, for he hath spoken it, and who can dispute?
10 But behold, this land, said God, shall be a land of thine inheritance, and the Gentiles shall be blessed upon the land.
11 And this land shall be a land of liberty unto the Gentiles, and there shall be no kings upon the land, who shall raise up unto the Gentiles.
12 And I will fortify this land against all other nations.
13 And he that fighteth against Zion shall perish, saith God.
14 For he that raiseth up a king against me shall perish, for I, the Lord, the king of heaven, will be their king, and I will be a light unto them forever, that hear my words.
15 Wherefore, for this cause, that my covenants may be fulfilled which I have made unto the children of men, that I will do unto them while they are in the flesh, I must needs destroy the secret works of darkness, and of murders, and of abominations.
16 Wherefore, he that fighteth against Zion, both Jew and Gentile, both bond and free, both male and female, shall perish; for they are they who are the whore of all the earth; for they who are not for me are against me, saith our God.
17 For I will fulfil my promises which I have made unto the children of men, that I will do unto them while they are in the flesh—
18 Wherefore, my beloved brethren, thus saith our God: I will afflict thy seed by the hand of the Gentiles; nevertheless, I will soften the hearts of the Gentiles, that they shall be like unto a father to them; wherefore, the Gentiles shall be blessed and numbered among the house of Israel.
19 Wherefore, I will consecrate this land unto thy seed, and them who shall be numbered among thy seed, forever, for the land of their inheritance; for it is a choice land, saith God unto me, above all other lands, wherefore I will have all men that dwell thereon that they shall worship me, saith God. (2 Nephi 10:7-19)

In this block of verses, I noticed something interesting.  I noticed a lot of repetition of attributions of words to God, like “saith our God.”  I so I highlighted them and there were eight of them over the space of thirteen verses.  And in verse 3 Jacob says an angel visited him the previous night (in between days of preaching to the people), so there was a message that God badly wanted delivered, and it seems Nephi liked it so much he put it into his record for us.

One of the reassuring parts of the message for us is the pronouncement that “this land shall be a land of liberty unto the Gentiles, and there shall be no kings upon the land, who shall raise up unto the Gentiles….For he that raiseth up a king against me shall perish..” (2 Nephi 10:11,14)

We take this for granted, but can we say that a king has to call himself a king to be a king?  If he exercises the power of a king under any other name, would he not still be a king?

So this hints there is the possibility of grass-roots support or moneyed support behind a political figure who would act like a king.  This king-like figure raised up “against me [God]” seems like a militant atheist or militantly opposing the commandments as standards.

Somehow I don’t think the Lord gives warnings about things if they are never to happen at all.  But I think He gives warnings like these to show us that when they happen we have come to a very dark place, and His warnings then become reassurance to the righteous that the trouble is temporary and something is going to give way soon.  We are reassured that God saw this coming (and from a very long ways away), so we can have faith that the train of history is not flying off the rails or going into uncharted territory, and God really does know the end from the beginning.

What we should be worried about is the part that says, “he that raiseth up a king against me shall perish.” Those who support the king-like figure and bring him to power are warned that the Lord will bring consequences upon them, specifically death.  We want to be sure of being on the Lord’s side and not fighting against Zion or raising up a king figure who will fight against Zion and the Lord.   It means studying out political platforms and not just glomming on to any strong figure who promises to do anything and everything to bring chaos under control.  It means rejecting those who would abandon the principles of the Constitution, even when it seems like breaching those protections are necessary at the moment to meet whatever the current crisis is.

The trouble will be temporary and there will be a reaction; we are told what will happen.

15 Wherefore, for this cause, that my covenants may be fulfilled which I have made unto the children of men, that I will do unto them while they are in the flesh, I must needs destroy the secret works of darkness, and of murders, and of abominations.
16 Wherefore, he that fighteth against Zion, both Jew and Gentile, both bond and free, both male and female, shall perish; for they are they who are the whore of all the earth; for they who are not for me are against me, saith our God.

The Lord says, “I must needs destroy the secret works of darkness, and of murders, and of abominations.”  It gives us a clue that secret combinations, murder, and abominations will be rampant among those who support the would-be king, that it will be part of the reason why they want this figure in charge, so they can do those things with greater impunity.

If institutional justice fails to destroy the secret works of darkness, then grass-roots vigilante-ism starts to coalesce.  (We’re used to seeing the militancy of the poles of the political spectrum, but when it works toward the middle, people are seriously torked off and threatened.)    This is understandably concerning and it will probably be alarming.  It may seem like things have gone horribly wrong. 

Do I see the Saints participating in this?  No, I don’t.  It sounds like a case of the wicked destroying the wicked.

The reason the Lord tells us that He has to do this is so that we know that it fulfills His purposes, even though it is terrible to contemplate.  Somehow it is part of how He keeps His promises to mankind, even if we don’t understand how that is.

Further, we are reassured, “for I, the Lord, the king of heaven, will be their king, and I will be a light unto them forever, that hear my words.” (v14)  We don’t need an earthly king to keep order among us if we follow the Lord’s words. 

Tuesday, March 10, 2015 6 comments

Reflections on a trip to Malaysia


If you’re wondering where I was for the last two weeks or so, I’ve been on a trip to Malaysia with my husband.   I wanted to share a few spiritual lessons that I learned while there.

There is nothing like a trip to a foreign exotic place to throw you out of your comfort zone.  And leaving one’s comfort zone gives new urgency and sincerity to prayer.   Almost immediately after leaving the country, I had troubles to deal with (some rather embarrassing), but praying about them helped me deal with them with optimism and hope, and I recognized many tender mercies that the Lord gave me.  The tender mercies seemed to come so thickly that I was just astounded.

There were a number of times when we got directions to go somewhere and after following those directions, we still could not find what we were looking for.  There’s something about being lost in a foreign country that makes me feel more “stuck” than I would otherwise.  (I think it has to do with a combination of looking around and realizing that I don’t see what I expected to see, realizing that I’ll have a hard time making myself understood to the locals so asking directions again may be marginally helpful, and wandering a bit hasn’t turned anything up.)  Feeling stuck definitely called for prayer.  When we prayed, we found where we needed to go or we found out better ways to get there. 

Yes, going to a foreign place took me out of my comfort zone and brought me to my knees more often than I have been lately, and the good experiences I had with that showed me that I need to leave my comfort zone more often.  (Thankfully, there are ways of doing it without having to go to a foreign country.) Of course it’s uncomfortable, but it is desirable if I see it as an opportunity to depend on the Lord more than my own strength and wisdom.

I also realized that one of the things the Holy Ghost did for me was to grab my attention and make me notice something was missing.  It felt very peculiar, like I was a fish yanked out of the water by a hook in my brain; it was as if my attention was jerked out of whatever I was thinking about and into what I needed to notice.  If it had a soundtrack, you would hear "Pa-TING!" Story:  Once I left my USB stick in my pants pocket and sent those pants with some other clothes to be laundered.  That USB stick had most of the writing I had done for the last ten years on it.  (face-palm) (Yes, I had a back-up, but it wasn’t a recent one.) (double face-palm) The Holy Ghost made me realize my USB stick was missing a few hours before we had to pick up our laundry (Pa-TING!) and because of that, I asked about it and was able to get it back.  Happily, someone had gone through our pockets beforehand and set aside my USB stick.  If I had not realized it was missing and remembered that was where it was, I would not have known to ask for it and I would have lost it for sure.

Another time, I was on one of our flights home and I had a feeling I should check my purse to make sure nothing had slid out.  I had seen things slide out of my purse a few times before.  (I think the Holy Ghost brought this to my remembrance.) Because I checked, I discovered my Palm Pilot was missing.  (Yes, I’m a die-hard user of Palm Pilots.)  It had slid out and careful searching revealed it was under my seat.  If I had not checked, I would have left it on the plane and would not have realized it was missing until much later and then I would not have known where I had lost it. 

I learned that I got more satisfaction out of the places we toured when we did more of the work to get there, and this suggested a spiritual principle.  Let me explain.    

The first day we were in Kuala Lumpur (the capital), we took a tour in a little van with a guide, who took us to different sites in the city.  We saw a Chinese temple, we saw a Hindu temple, we saw a mosque (but didn’t go inside, since we weren’t allowed), we saw a market, and we saw a park that used to be an English cricket green back in colonial days.   That’s a lot in four hours.  It was interesting to hear what the guide said about it, but for some reason being at those places wasn’t very satisfying.  I remember afterward wondering why that was.   

But the second day (and each day after that), we started taking public transportation.   My husband is already good at understanding trains, having dealt with trains on his mission in England, so I worked on learning the train system in Kuala Lumpur with him.  Our trip to Batu Caves in north Kuala Lumpur required us to take one train, then get off and walk about a third of a mile to another train station.  That winding, twisting walk was tricky, since there weren’t any signs to direct us except for the textured pavement put in to direct blind people, and that pavement branched at least once.  We sort of had to wander.  (That was another time when we prayed.  And right after we prayed, we happened to notice a train coming into view at a distant station, which turned out to be what we were looking for.  We would not have known that was where we needed to go otherwise.)    Anyway, by the time we got to Batu Caves, I was already feeling satisfied with how the day had gone.  And I realized it was because the journey had been as much of an interesting adventure as the destination. 

And then... Batu Caves had 274 steep steps that we had to climb to get to the cave shrine itself.  274 steps is the equivalent of climbing a 21-story building.  So of course, getting into the caves felt like another satisfying accomplishment in the hot, humid weather.  

By the end of the day, after taking stock, it felt like we had done much more and had more fun even though we had only gone to one destination.   Our participation and engagement in practicing using the trains had built our skills, making us more self-reliant, and it is impossible to build skills to any extent without feeling joy afterward. 

These principles work all throughout life too.  Trying to find joy in the journey means learning how to appreciate the adventure of solving the problems along the way with the Lord’s help. Each little step we take toward our goals is something worth celebrating and feeling satisfaction about.  And when this life is over, we’ll be able to look back and be so happy as we see all we were able to do with the Lord’s help.  The struggle of finding our way will be far more worth it than if we just hopped on the bus and took a tour through life.

This is really going to help me because before this trip I was in this place spiritually where I looked upon troubles as a drag.  I had some goals and I knew I would have to learn some new skills to achieve my goals, and I was so impatient that I wanted to just skip it and find someone to do it for me.  But this experience has given me hope that the process of learning those skills and making mistakes and trying again and back-tracking and doing a little wandering is an adventure that I can enjoy, and when I finally get to where I want to be I will feel so much more joy because of the journey.

How about you?  What lessons have you learned from your travel experiences?  Care to share?

Friday, February 20, 2015 0 comments

Isaiah on the consequences of persecuting others


¶Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever:
That this is a rebellious people, lying children, children that will not hear the law of the Lord:
10 Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:
11 Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.
12 Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon:
13 Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant.
14 And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.
15 For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.
16 But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift.
17 One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. (Isaiah 30:8:17)

Isaiah points out the problem first—the Israelites didn’t want to hear the truth, so they were persecuting the prophets.  Then he tells them the consequences of this rebellious behavior and he uses two different images to do it. 

The first image is of a high mud brick wall with a break in it, though Isaiah calls the break “a breach.”  We are to imagine a break in this wall that causes it to lean precariously over the ground (and whoever is standing below) and which will eventually topple and fall suddenly without warning.

The second image is of a clay pot being broken with such great violence that there is not a single shard of it left to do anything useful with, not even to move hot coals for the fire or scoop water with.

Why are these images used?  How do they teach us about the consequences of persecuting the prophets who tell the truth about sin?

Persecution is a relationally aggressive way of trying to persuade others to do what one wants.  It tends to escalate and become a pattern of behavior when it is perceived to be successful.  But it is not something that can be depended upon to secure peace because other parties opposed learn to do it too, and the kinds of things that people think call for persecution can shift with incredible speed.  The persecuting group can easily become the next to be persecuted by another group of unrighteous people who have just as strong feelings and no compunction in attacking viciously.  So in that way, to depend upon persecution as a tactic (or “trusting in oppression and perverseness,” as Isaiah calls it) is as precarious as standing under a wall with a break at the top, which will break suddenly with no warning.  At any moment the same thing could fall on the persecutor and smash them to smithereens, leaving them broken psychologically.

For those of us who are persecuted, Isaiah tells us a key for enduring: “In returning and rest shall ye be saved; in quietness and confidence shall be your strength.”  Returning is Isaiah’s term for repentance.  If there is anything we are doing wrong, repentance will fix it and then any legitimate fault we might be persecuted for will disappear.  The most important thing is that we find spiritual salvation, even if the persecution doesn’t stop.  (Not that we wouldn’t be happy if it did!)  Furthermore, “quietness and confidence” refers to how we are to express ourselves, rather than with shrillness, outrage, and spreading fear, uncertainty, and doubt.  We can observe how the prophet and apostles speak of the issues, with calm discipline and careful reasoning.

If we can’t do that, then we will run away from the problems and issues and we’ll get chased here and there by even a hint of trouble.  A thousand of us will run at the rebuke of one incident of persecution until we can find the strength from the atonement to repent and take a stand and become a beacon on a mountain and an ensign on a hill.

Wednesday, February 18, 2015 0 comments

Temple symbolism lesson from S. Michael Wilcox


I read a little story in S. Michael Wilcox’s book House of Glory that taught a principle about the mirrors in the temple that I hadn’t come across before, so I thought I would share it.

I once learned a great lesson on marriage while witnessing a sealing of a relative.  After the ceremony, I stood with my wife looking into the mirrors that reflect a strait and narrow path into eternity.  As usual, I was moving this way and that way, trying to see a little farther, but my own reflection was in the way, and I could not see as far as I wanted.  I remember consciously thinking: “I wish I could take myself out of the mirrors.  I could see eternity better, but I keep getting in the way.”

As I pondered this, the Spirit bore a strong witness to its truth.  Concentrating too much on ourselves obscures our view of eternal things. I thought of all the couples I had counseled while serving as bishop and realized that in every case of marital conflict, one or both partners had focused so much on themselves that they could no longer see eternity.  I wanted to bring each couple in my ward to the sealing room, stand them in front of the mirrors, and say: “Can you see what we sometimes do?  Can you understand the problem and also perceive the solution? The mirrors teach us a powerful truth that can strengthen, enhance, or save our marriages.” (p25-26)

I like this story because I have stood there doing exactly the same thing as Brother Wilcox—trying to see further into the mirrors and annoyed that my own image stands in the way.  I’m glad that he shared this  lesson for the rest of us to learn from.
Monday, February 16, 2015 0 comments

The sign of the jubilee years in Isaiah 37


In Isaiah 36, kingdom of Judah was confronted with an invasion by the Assyrians, who did their best to demoralize them with statements about how there was no way their God could save them, since no other gods saved the other nations the Assyrians destroyed.

In Isaiah 37, when King Hezekiah of Judah heard it, he took the national troubles to the Lord and prayed that the Lord would save Judah so that the Assyrians would know Judah’s God really was God.

Then, Isaiah came to tell King Hezekiah that the Lord would answer his prayer and he was to send a message back to the Assyrians with the following sense:  1) You’ve blasphemed against God, and we scorn you, 2) Our God got you where you are today, so of course the other nations were not strong enough to stand up to you, 3) God knows where you live and everything about you. (Implication: You’re in for it now!)

Then without warning, Isaiah shifts into a message for King Hezekiah, and this caught my attention:

And this shall be a sign unto thee, Ye shall eat this year such as groweth of itself; and the second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof. (Isaiah 37:30)

What is this?

It is nothing less than a promise from the Lord that He will feed the people of Judah for 2 years with whatever crops grow all by themselves with no cultivation.  It is essentially a proclamation of a Sabbath year and a Jubilee year, one right after the other. 

If you remember, the Sabbath year was every seventh year when the land was to rest, and the Jubilee year was the 50th year, or after 7 Sabbath years had happened, and it was meant to be a time of deliverance from debt.  So to have these two years was a message of rest and deliverance to the whole nation in a way that would could be appreciated for days and weeks and months…  It was a also a tender mercy; after all, one can’t be planting and cultivating when one’s land is under siege from invaders.   But it would also require their faith for them to experience the rest.  They had to believe that it would be all right.

What a great blessing!  The Lord through the prophet didn’t just speak assurance to the king, He also gave assurance to the common man who would be very worried about how their livelihood was being disrupted by the invasion of the Assyrians.  In an environment of tension and worries about captivity, death, and famine, God gave a promise of sustained rest and deliverance and providence.

I think the lesson from this is that if we turn to the Lord in our troubles, He will have mercy on us and help us in miraculous ways.  Sometimes through tender mercies, sometimes through great miracles, always in ways that we need.  No trouble is to great or too small.  No station is too high or too low to be blessed, whether king or commoner.
Saturday, February 14, 2015 2 comments

Some scriptures for Valentine’s Day


As we celebrate Valentine's Day, I thought it would be nice to gather some scriptures about what the prophets have written about love over the centuries. These things help give perspective.

A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. (John 13:34)

I know thy heart, and have heard thy prayers concerning thy brethren. Be not partial towards them in love above many others, but let thy love be for them as for thyself; and let thy love abound unto all men, and unto all who love my name. (D&C 112:11)

2 By this we know that we love the children of God, when we love God, and keep his commandments.
3 For this is the love of God, that we keep his commandments: and his commandments are not grievous. (1 John 5:2-3)

Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. (Romans 13:10)

Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. (1 John 2:15)

For if ye love them which love you, what thank have ye? for sinners also love those that love them. (Luke 6:32)

There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. (1 John 4:18)


Happy Valentine's Day!
Thursday, February 12, 2015 2 comments

New lessons from Isaiah’s words about a book that is sealed


I was reading along in Isaiah and I hit those verses in Isaiah 29 that in our church are commonly spoken of as referring to the behavior of Charles Anthon concerning the gold plates—“I cannot [read them]; for it is sealed” and I wondered if there might be more meaning to be gotten from this section if we think of it also as though Isaiah were speaking of the people in his day.

10 For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered.
11 And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed:
12 And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
13 ¶Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:
14 Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. (Isaiah 29:10-14)

If we shift our perspective to see what Isaiah was saying to his own people, we can see that Isaiah came down hard on those who had become so blind and deaf to the truth that when they read the scriptures—that which Isaiah calls “the vision of all” the prophets—they had no idea what any of it meant.  It was a sealed book to them.

Furthermore, this sad state was everywhere in his society.  If Isaiah took the scriptures to someone who was learned and asked them to read it and tell him what it meant, the learned said, “I don’t know” because it was beyond his comprehension… or perhaps the learned didn’t want to believe the things in it that condemned his favorite sins, so he would tie himself in interpretive knots and eventually have to give up and confess he didn’t know.

On the other hand, if Isaiah took the scriptures to the unlearned, and asked him to interpret them, the unlearned made excuses that he didn’t have the training and thereby justified himself in not reading it at all.

So from top to bottom, no one in Isaiah’s day knew the scriptures.  And yet, they claimed to draw close to God.  What can you say about a society that claims they are close to God but who don’t understand or read the scriptures?  They are actually far from God and are learning and believing the precepts of men instead.

And God can’t have this.  He can’t let it go on forever, so He cleans things up with chastisements and punishments and so forth.  If the people could understand how God really works, they would know what He was doing and be comforted, but because their views are so twisted, it is going to look to them like something horrible is happening.  It will look like God has forsaken His people completely.  That’s quite a marvelous work and wonder, for God to work and yet for His people to think He’s completely missing from the world’s arena.  It’s a mystery what God is doing; no one sees it or understands.  The wise man’s wisdom can’t account for it, and the prudent men are found to be anything but.

While the prophecy about Charles Anthon happened once, this other view continues to be useful to us today because it warns us how important it is to understand the scriptures and live by their righteous principles.  We must not let the words of the prophets become like a sealed book to us.

Elsewhere in the same chapter, there are words of hope for those who study the scriptures and try to live by them:

18 ¶And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness….
24 They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.  (Isaiah 29:18-24)