Of Humanism and Religious Freedom

Can a creed that claims to be non-religious be itself a religion? Is the professed irreligion of the leading social elites not only a religion but America’s state religion, reinforced by Federal, state, and local governments?

Consider a typical school commencement ceremony, whether college or high school. A speaker declares that we must leave all talk of God behind, toss into the dustbin the dogmas of religion that divide us, and embrace a view of life that brings people together in a common cause of humanity, a village of fellow passengers on this tiny planet as it wends its course through the universe. At another similar commencement ceremony a different speaker declares that we should rise above the hates and lusts of mankind and embrace the love of God, join together in our common heritage as children of the family of God, learning to live with each other here that we may all the better live with our Heavenly Father in the eternities. Which of these, today, is likely to receive the greater applause and public commendation? Which of these speakers, on the other hand, is more likely to be censored and not even permitted to present his views, perhaps under threat of a lawsuit? Or, to make the question easier to answer, which is more likely to receive favorable coverage in the media?

Expressions of skepticism about God and His existence are embraced, praised, and rewarded in contemporary American society. Declarations of faith in God meet anything from patronizing smiles, to hostility, to punitive sanctions under the prevailing culture. The predominant American society, while professing to be neutral about religion, has some very strong opinions about religion and its expression.

In a land of constitutional free speech, that allows no state religion, this should seem an odd discussion, a throwback to history. Cursory familiarity with the historical chronicle would bring to mind other places and times when an incautious word on religion could earn a speaker severe punishment, not excluding cruel execution. Deviation from the local religion was certainly risky business anciently. We also may recall tales of the Spanish Inquisition and the bloody controversies of the Protestant Reformation, as well as the perennial anti-Semitism that has followed the House of Israel throughout its Diaspora. Social revolutions have dealt harshly with religion, from the French revolution to every communist regime, while clumsily endeavoring to create new secular religions (that failed miserably to engage adherents).

The malodorous plant of state religion followed the colonists to America, but it had trouble taking root, particularly among the English colonies. The freedom of wide open spaces, and the need for an armed populace, made oppressive government difficult to maintain. Thomas Jefferson considered the establishment of legal guaranties of religious freedom in Virginia to be among his life’s most important achievements (the other being the founding of the University of Virginia). The principle of that law was later made a part of the United States Constitution with the adoption of the First Amendment.

The public outcry from media and politicians (with little echo from the general populace) over recent efforts of states to reinforce freedom of religion against encroachments by regulatory dicta and court edicts strongly suggests that there is one—and only one—protected national religion in the United States today. It needs no protection offered by these state laws, because its tenets are the motivating heart of the government actions threatening all of the other religions. It goes by many names—as do many broad religions—and includes a variety of sects, also not uncommon among religions. For facility of discussion, I will refer to just one of its appellations, Humanism.

The religion of Humanism has a core belief—shared by all of its sects and denominations—that man is the measure of everything. Man decides what is truth, what is good, what is real. Yes, that is more than a bit narcissistic, which is probably the key to its attraction, particularly among the intelligentsia and the elites. The chief corollary to this main tenet is that God does not matter, whether you believe in Him or not (some Humanist sects tolerate a belief in God or some sort of Supreme Being for reasons of nostalgia and to broaden popular acceptance).

Humanism has an elaborate set of dogmas, commandments, taboos, and rituals. It has its own liturgical language, which is required to be used, for example, in all doctoral dissertations—especially those in the social sciences, though its linguistic hegemony is now reaching to hard sciences as well—and in more colloquial versions observed by all media outlets, especially broadcast journalism. Humanism has its sacred texts along with its college of revered and beatified Humanists of yore.

I was going to write that Humanism has its own seminaries, but, frankly, that includes nearly all colleges and universities in the nation. The clergy of Humanism is largely self-appointed, though it has intricate, Byzantine hierarchies, with no one at the top for long, though all presume to speak for everyone. The clergy are supported by varieties of orders of acolytes and sycophants, the gathering of disciples a key method of rising in Humanism’s hierarchy, and the loss of disciples a sure path to disfavor and obscurity.

While most religions preach exceptionalism, exclusivity, or preeminence, whether in faith or favor with God, Humanism may be the most intolerant of all. Being the state religion, it uses the full power of legislatures, regulators, law enforcement agencies, and the courts to advance its cause and bring in to line people who disagree with its tenets and prescriptions, who violate any of its taboos—particularly who utter any of its taboo words—or who remark on the foibles of its revered demigods. Significantly, any practice by any other religion that interferes with Humanism must yield to Humanist demands, not excluding the profligate use of federal, state, and local moneys to fund its projects, prescriptions, and priests.

Therein lies the explanation for both the desire of various state legislatures to reaffirm religious freedom and the inveterate and fierce hostility to these efforts from the media and a bevy of national celebrities. Freedom of religious belief and practice is a threat only to an established national religion, erecting obstacles to forced conformity with the state church. Failure of efforts to reaffirm the protections of the First Amendment will result in an increasingly intimidating society, constraining intellectual freedom and unauthorized religious observance to a degree unseen in the United States since 1787.

In a letter to Dr. Benjamin Rush, September 23, 1800, Thomas Jefferson wrote, “I have sworn upon the altar of God eternal hostility against every form of tyranny over the mind of man.” Those words are the most prominent inscription in the Jefferson Memorial. Jefferson might get into trouble saying such a thing at a modern commencement ceremony at the University of Virginia.

Of the Federal Reserve and Taking from Savers

Ben Bernanke has a blog. You can find it here, courtesy of the Brookings Institution. Of course, what would the former Chairman of the Federal Reserve Board write about, other than decisions he made as Chairman, and why people who take issue with them are wrong? One would expect no less, and reading the light he sheds on previous decisions—offered in Fedspspeak at the time that they were made—is surely the chief lure of Ben Bernanke’s blog. Allowed to communicate in regular English, not worried about how Fed Watchers might construe or misconstrue everything he says and does not say, Ben is more able to speak his mind clearly.

The former Fed Head chose for his first blog post a vigorous defense of price controls on interest rates. In the process Bernanke demonstrates the assumption that we are safe letting government economists control the economy—an assumption continually disproven by real-world experience.

In fact, as a result of entrusting much of our economic freedom in the United States to government economists, we do not have a free market for interest rates, at least not short term rates, and we pay for that every day. The Federal Reserve sets short term rates in this country, and so far the market has had zero success in moving rates from the near zero interest rate range that the Federal Reserve has decreed and maintained for some years. Keep that in mind the next time you wonder why you earned $1.73 in interest on your savings account last year.

If you borrow money—when you can get a loan—then you might consider yourself lucky. The biggest borrower of all, in the whole world, is the United States Government. Uncle Sam must be feeling very lucky, because he is paying comparatively little on the $18 trillion of U.S. Government debt, increased by another half trillion dollars last year.

If you save money, though, especially for your retirement—and if you have to live off of those savings in retirement—you might not feel so fortunate. By keeping interest rates lower than the market would set them, the Federal Reserve is daily transferring many billions of dollars from savers to the Federal Government. And you thought that only the IRS takes your money.

Let me illustrate with an example. For the last three months of 2014, all of the banks in the United States, all of them together, paid no more than $11 billion to people who had their money in banks. Is that a lot of money? It depends. When that is the interest paid on nearly $12 trillion in deposits, the answer is, no, that is not very much money at all.

Do not blame the banks, though. They are in the saving and lending business, too. Try as they might, with the Federal Reserve controlling interest rates, banks could not pay any more interest to depositors. If a bank did, it would have more money than it could lend as people shifted their deposits where they could get a better return. To pay interest on deposits, banks cannot get much more interest from the loans they make than the Federal Reserve price controls allow, and many relatively good loans present more repayment risk (banks do need to be paid back) than those low interest rates would cover. Low interest earned means low interest paid.

All the banks in the nation have a little over $15 trillion in loans and other assets, on which they earned last year about the same amount as they did five years ago, when they had $2 trillion less in loans and other assets. In an environment of low interest rates, banks have to concentrate their lending on the safest borrowers.

That is how the low interest rates controlled by the Federal Reserve are oppressing the economy. When savers and lenders can only get a few cents on a hundred dollars lent, they place their money with the very safest of borrowers, since they cannot afford to take any losses. Someone who has a really good idea—which like all good ideas may or may not succeed the first time—has trouble getting the money to give his idea a go and hire people to help him try.

Ben Bernanke claims that the Federal Reserve’s near zero interest rate policy—called ZIRP—has been stimulating the economy. If so, where is the stimulation? Why has the recovery been so weak? There has been stimulus, but it has gone primarily to support Federal Government spending and to pay down the debt of the largest and healthiest businesses that can trade in their higher cost loans for the Federal Reserve’s lending bargains. The biggest increases in bank loans have been in Treasury debt and deposits at the Federal Reserve.

Ben Bernanke, in his blog, reminds me of the story of the lawyer representing a client charged with stealing a car and returning it damaged. The lawyer says, first, that his client never had the car; second, that he returned it in perfect condition; and, third, that it was already irreparably damaged when his client took it.

Bernanke begins by explaining that the Federal Reserve does not set interest rates, or that at most its ability to do so is only “transitory and limited.” He pleads that the Fed can only affect short term rates “in the short run.” He does not explain how seven years of ZIRP can be considered the short run. Then he progresses in his blog to describe how the Federal Reserve “influences” interest rates and then how the “Fed’s actions determine” interest rates. His argument, after denying that the Fed can set rates, is that the economy has been so weak that the Fed has had to lower interest rates for the nation’s own good. Bernanke next argues that the economy has remained so troubled (he does not say, despite ZIRP) that the Federal Reserve has had no choice but to continue with ZIRP, concluding that it is the economy after all the forces the Fed to do what it does. Do not blame the Fed Governors, they had no choice but to continue doing what they cannot do because it has not done any good so far. I think you need to have a Ph.D. in economics to make such an argument.

We cannot do it, we did what we had to do, and since it has not helped we cannot stop. I wonder how he reacted to those kind of explanations from his teenagers. Any responsible parent would reply, no, you cannot have the car, give me back the keys.

Of Presidents and Training for the Job, 2015

More and more I have been struggling for the words to express my concern over the frightening incompetence of the current President of the United States. Barack Obama’s economic blunders deepened and prolonged the recession and bequeathed to us the most anemic recovery of modern times. Most of us have been seriously harmed by those policies, some more than others. Unfortunately, the extent of his economic errors are obscured by the benighted economic management in Europe, which amazingly is managing even to underperform ours.

President Obama’s politics have yielded the opposite of what he publicly promised: division in place of unity, secrecy and deception in place of open government, exclusion of those who disagree with him in place of inclusive embrace of open debate, privilege for the few in place of opportunity for the many, racial bigotry for political gain in place of a “post racial” society, rule by breaking laws and ignoring the Constitution in place of rule of law. I am sure that you could easily lengthen the list. Again, these perfidies have been to some degree obscured by congressional Democrat leaders far too willing to compromise their duties of office and the rights of the legislative branch of government, all to cover up and support the Obama Administration’s outrages on the nation and the political institutions of the Republic.

Most frightful of all, however, is President Obama’s dangerously bungling foreign policy. No friend of the United States is safe from this Administration’s blunders. Vladimir Putin, the boss of a second rate economic and military power—albeit one with a formidable nuclear arsenal—has been able to engage in 19th Century military adventures of invasion, conquest, and territorial acquisition against little more than vacuous bully talk from Obama, the emptiness of which has produced similarly pitiful responses from the leading Powers of Western Europe, derision from Moscow, and fear among America’s friends only recently escaped from the Soviet Union. China commits aggression against India and the Philippines, threatens Japan, and toys with close relations with Russia to isolate the United States, while openly engaging in cyber attacks on the U.S. government and American industry. Islamist barbarians increasingly brutalize Muslims, Jews, Christians, and humanists alike, undeterred by inchoate responses from Obama, who asserts leadership while failing to lead, other than with his transparent policies of pusillanimity and indecision. American allies in the Middle East feel abandoned or betrayed, while enemies are emboldened; the best counter strategy that Barack Obama is able to envision is a plan that might delay but will not prevent the nuclear arming of the mullahs of Iran—committed to the incineration of Israel, the more Jews killed the better. Each day seems to extend the list of foreign policy failures.

While considering the consequences of an amateur in the Oval Office, I came across a brief note I wrote during the 2008 presidential campaign. It might be immodest for me to point out how correct my warnings proved. I can make no claims to perspicacity, as all of this was rather obvious. No self congratulations are in order. It is too dangerous a world to trust the Presidency of the United States to one whose inexperience is only matched by his hubris. This is what I penned August 25, 2008, just before Barack Obama received the nomination of the Democrats:

There are some jobs you just cannot safely do without proper training and experience. Flying an airplane is one that comes to mind. Driving a bus is another. I would put being President of the United States in the Twenty-First Century on the list, too.

President of the United States was a tough job in the days of George Washington. It was even a challenge in the days of Millard Fillmore. It has not become any easier in recent years, and next year it will be a very big job. Considering the global responsibilities of the United States, with several irresponsible oil-drunk regimes threatening peace and freedom (ours and other’s) around the world, can we afford to enroll our new President in a foreign policy on-the-job-training program?

Economically as well, there is little room for error. So far we have gone through a year and a half of the housing market bust without falling into a recession. But our economic growth is anemic. A small false step or two can put us into a full-blown economic decline, exploding banking and financial markets that will then take years to recover. It is important that economic policy next year be led by someone who understands economic growth and how to promote it. The formula for growth—low taxes and steady prices—is well known to those who have learned the lesson; we do not need a novice who does not have enough experience to know that you cannot tax and spend your way to prosperity. We cannot afford his experiments with our jobs and livelihood.

That is why it is breathtaking that a major political party is on the verge of nominating for President someone so inexperienced as Barack Obama. I am unable to recall a single nominee for President, by any major party, less prepared for the office than Barack Obama. Really, there is the challenge for you. Name a nominee—Republican, Democrat, Whig, Federalist—less prepared than Obama.

Barack Obama likes to liken himself to Abraham Lincoln. I cannot claim to have known Abraham Lincoln or assert that he was a friend of mine, but I do say, Barack Obama is no Abraham Lincoln. Even liberal exaggerations of Obama’s undistinguished career cannot make it compare favorably with the long and grueling life experiences that schooled Lincoln for the White House.

In short, Obama does not have the training for the job. It may be that the Democrats’ talent pool is so thin that he will be nominated. But the job of President is too important—to all of us—to be extended to someone so unready.

Of Jesus Christ and Life

Life. Jesus said, “I am the life” (Doctrine & Covenants 11:28).

Jesus said, “God is not the God of the dead, but of the living.” (Matthew 22:32)

Jesus said, “Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself” (John 5:25, 26).

I will tell you the story of a German woman, whom for this relation I will name Hertha Lux Bullerman. Hertha was the mother of 5 children, three boys and two girls. She lived in far eastern Germany.

Her first child was a daughter, Ursula. Her second was her first son. He was named Fritz. Ursula and Fritz were close, as first and second born children can be.

Next was born another son, named Hubertus. Hubertus died a day short of four weeks after he was born. Hertha’s next child was a third son, to whom was given a name similar to his brother’s, perhaps in memory of his brother who lived such a short time. This third son was named Hubert. Hubert died from typhus, a few days short of his third birthday. Last born of the children was Hertha’s second daughter, named Christa.

Hertha Lux Bullerman outlived all of her children except her oldest, Ursula. She also outlived her husband, Alfred, who died in 1938 of an incurable disease, just a few short years before that disease, tuberculosis, became very curable.

The family was religious. Alfred was a Lutheran minister, and they all lived in the parsonage, along with Hertha’s father for a time, who was an organist for the church. It was Ursula’s job to work the pump that gave the air that gave the sound to the pipes of the organ. For Ursula, as a child, that was hard work. You could get tired long before the music was through.

Ursula’s grandfather, Theodor Bruno Waldemar, was proud of her. They would often walk in the town, old grandfather and young granddaughter. When other children saw them walking together, they would sometimes call out, “There comes the old musician, with his daughter, the clarinet.” Grandfather would beam with pride, while Ursula thought altogether differently about the peer recognition.

I speak of these things and these people, because this is life, and they lived it. And they are all children of God, the God of the living.

Yet so much of it happened before my mortal life, before I arrived on earth and my mortal reality began. Did it really happen? How could it be real? Are the people of the past, of long ago and not so long ago, real? I am quite sure that it was and that they are.

One year and a month after the death of Hertha’s husband, Alfred, Germany was at war with nearly all of its neighbors.

Hertha’s remaining son, Fritz, was 16 when the war began. Before the war was over he would serve in a tank on the Russian front. Fritz never returned home. He died, in late autumn of 1943, in Ukraine, not far from where there is war again today.

A year later, in November 1944, the old musician, Hertha’s father, died. Of Hertha’s family, she and her two daughters remained. In not many weeks all three would flee for their lives from the Red Army.

The three women, barely fitting on the overcrowded refugee train, could take very little with them. Why did Hertha bring with her the folder containing her family history? With her world crashing down around her, with so many of her family and friends gone, with her homeland behind her and a merciless enemy at her back, why would those records of the dead have any value? Were these people who had gone, children, husband, father, family, real anymore?

Jesus said, “God is not the God of the dead, but of the living.”

Jesus said, “I am the life”.

Hertha and her daughters, Ursula and Christa, found refuge in southern Germany. Though her new home would soon be occupied by another enemy, it was a more merciful one than the communists.

Hertha and both daughters survived the war. The younger one, Christa, married and had children of her own, though she died from an illness in the mid-1960s. The older sister, Ursula, married an American soldier and came to the United States. She brought with her that treasured folder of family history, preserved by Hertha through fire and flame, through tragedy and chaos.

Ursula herself died just 10 years ago, from Alzheimer’s disease. She had forgotten much of what I have remembered for you today. While my mother’s memory of these people faded away the people did not. She regained them and her memory of them all just as she joined them in the world of spirits.

We all have such stories. I am glad for those that I have saved. I wish that I had saved more. That folder of family history mattered very much. Why did my grandmother entrust that folder to my mother? My grandmother rescued more than her daughters in the cold winter of 1945.

Because the atonement and resurrection of Jesus Christ extend life to all, I have confidence in the day when we shall be united.

Of Blasphemy and Racism

Blasphemy! Heresy! Treason! Racism! All loaded words, used less to convey meaning than for their effect as weapons. Few weapons in history have been as powerful. They have killed thousands, perhaps millions, and silenced many more. “Sticks and stones may break my bones, but names will never hurt me.” These will. They are intended to.

Consider “blasphemy.” It is a common hammer of religious leaders who are doubtful of their deity’s ability to defend himself. These nervous clerics and acolytes step in to threaten and, where they can, inflict the harshest penalties against any and all they accuse of “blasphemy,” which usually means saying anything that the listeners consider untoward or disrespectful vis-à-vis their deity. The harshness of the penalties, and the vagueness of what qualifies as an infraction, create a terror that intimidates both speech and action among others, which is the basic purpose of the label. The religious leaders of Judea during the days of Jesus’ mortal ministry repeatedly tried to silence Him by hurling “blasphemy” at Him. On the day of His death, they cried blasphemy to stir up the anger of the population—although they used another word, “treason,” when addressing the Roman authorities. Several dozen nations today (with little opposition from the U.S. State Department or other executive branch officials) are seeking to make blasphemy a globally recognized crime, at least when touching upon Islam or its sensitivities.

“Heresy” has similar uses. Rather than a crime of the impious, it is invoked in pious disagreements about whom or what is sacred. The Spanish Inquisition comes readily to mind. The accusation seems to be most commonly employed by those who lack confidence in the convincing power of their doctrines when faced with competing ones. “Heresy” is intended to close ears, “heretic” to silence speakers, both intended to end the debate.

Next we come to “treason,” which can be a real phenomenon and a genuine crime against the nation or people, and when proved and the traitor caught usually answered with stern—if not brutal—penalties. Genuine treason puts the nation or community at risk by exposing weaknesses to enemies.

In former times, as well as in nations governed by authoritarian regimes, “treason” has been invoked, however, less to label traitors to the state and the society as to subdue opponents to the supreme leader. Kings, emperors, czars, dictators, and others of the ilk sit nervously on their thrones—and for good reason. They lack legitimacy yet enjoy immense power (or its illusion), which lures other would-be despots. Nearly every one of the Roman emperors, for example, met death at human hands. The Soviet Union never had a legitimate transfer of power from one boss to the next. Tyrants, therefore, have little tolerance for opposition and are credulous of every rumor of resistance. That makes accusations of “treason” powerful tools of terror for scoundrels in such societies to employ to settle grudges, dispose of enemies, steal lands and wealth, or otherwise gain advantage. Many innocents have been so victimized.

Which brings us to “racism.” This is a modern weaponized word. Originally coined to identify people who would justify plunder and oppression by employing racial prejudices, it has been preserved long after such plans and schemes are suppressed by law and proscribed by social convention. Indeed, the word only works as a weapon because of the universal social opprobrium already attached to it. Its power as an epithet comes because no one in civil society considers it tolerable, any actual existence a bizarre aberration. Calling someone “racist” is tantamount to accusing him of being unfit for public association and worthy of ostracism. It is therefore used most commonly today, like the use throughout history of the other weapon words, to end debate, to intimidate opponents, to plunder wealth, and in general to gain advantage. “Racism” is the modern world’s “blasphemy,” “heresy,” and even “treason.” “Racism” is used to cause hurt, even where the absence of authentic racism causes none. Worse, it is used by real racists to shield or camouflage their own bigotry.

Employed as a weapon word, racism is losing meaning. When was the last time you heard a reasoned discussion and debate of racism? Intellectual dialog is avoided for fear that raising the subject in an impartial way will court exposure to accusation, much as discussion of blasphemy, heresy, and treason in times past. What is left, for example, when racism no longer means conscious prejudicial action but is applied—as it is by the Obama Administration—to mean manufactured statistical discrepancies among people who admittedly have no intention to act in a prejudicial manner?

For the wielders of the weapon, the meaning of racism must be kept general and undefined to maximize the number of potential targets. Feeding the outrage attached to it is a constant labor as is constantly finding new eruptions of racism where none exist. The recognition of racism (especially where it is absent) must be automatic and assumed proven when employed—addressed if at all only by the mea culpa of the accused, followed by public contrition and the ceding of wealth or advantage to the accusers.

Where, I wonder, does the real racism lie? Can racial distinction and prejudice wither when they are regularly conjured for personal advantage? What does that do to a society where laws and culture already universally hold racism in contempt? What is the appropriate term for the moguls of the racism industry who prosper by the preservation and promotion of racism? When will the public immolations for private gain end?

Of Love and Superheroes

Some years ago, one of my children gave me a very lovely replica. It is a ring. The ring is modeled from the description J.R.R. Tolkien gives of Sauron’s one ring, central to Tolkien’s epic, The Lord of the Rings. The power of the legendary ring was awesome. Unfortunately, it was also altogether evil, so evil that no mortal could wield it without eventually becoming overpowered by the ring itself.

Just hefting the replica, holding it in my hand, and being fully acquainted with the story (the only books besides the scriptures that I have read more than three times), I have to confess that I would be sorely tempted to put on such a ring of power, conceited that I could hold and turn its powers to good—good as I saw fit. In the story, several mighty yet foolish ones were corrupted by the very thought of wielding the ring of power, while the wise were wise enough to recoil from the attempt. Tolkien had a keen insight into the varieties of human nature.

Similarly, perhaps you have at a dinner party or other casual conversation with friends discussed what kind of “super power” you would wish to have, were you given such a choice. Some say great strength, others the ability to fly, or the ability to see in the dark or through opaque objects, or the power to be invisible, among others. Immortality is a favorite.

These fanciful musings and entertaining discussions may not be as fanciful as we might think. Certainly modern technology is constantly making commonplace what would have been marvels in centuries past. Consider trying to explain to a George Washington of the 1780s a jet aircraft, or a phonograph (let alone today’s latest sound reproduction devices), or a personal computer and the Internet. He would have as much trouble believing as we would have explaining. Can we in turn conceive of the instruments and tools our grandchildren will someday have as everyday conveniences?

Yet the greatest miracles of man’s invention are trifles compared with the power of God:

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. (John 1:1-3)

This was the same who, during His mortal ministry, calmed the storm at His will, brought sight to the blind with the touch of His hand, healed the sick with the word of His mouth, and restored the dead to life and vigor at His command. This was the same who perceived men’s thoughts, saw men’s hidden acts, predicted the future, and personally triumphed from death to immortality, the first of all who would be resurrected by His power.

This omnipotent God wants to give us of His power, far beyond that of the supermen of mortal imagination:

If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. (Matthew 17:20)

Paul explained that this was promised us as heirs of the Father, “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” (Romans 8:18)

The Book of Mormon tells of one Nephi, who had a mustard seed or more of faith and to whom God extended heavenly power. Because of Nephi’s faithful dedication and spiritual strength, the Lord had been able through Nephi’s ministry to bring tens of thousands of people to repent of their sins and follow Christ. A few years before the Savior’s birth the Lord declared to Nephi,

And now, because thou hast done this with such unwearyingness, behold, I will bless thee forever; and I will make thee mighty in word and in deed, in faith and in works; yea, even that all things shall be done unto thee according to thy word . . .

The Lord then explained to Nephi that “all things” meant anything, from moving mountains to national calamities. All this the Lord would entrust, He said, “for thou shalt not ask that which is contrary to my will.” (Helaman 10:5-10) God could trust Nephi with His awesome and infinite power, because Nephi would use it only for God’s purposes.

Can the Lord trust us with His power, or, like Tolkien’s mighty ring, would too much power turn us to evil and self-destructive employment of the power in devastation and sorrow? A hypothetical question? Look at what man has done with God’s great power of procreation. Designed to unify man and woman and raise children within the love, happiness, and security of families, the misuse of God’s power of life has led to hate, misery, broken families, degradation, despair, abused children, abortion, and many other terrors. The evils of the abuse of the powers of procreation are second only to murder in their consequences.

The example of family life is instructive. Families are intended as environments where wise parents prepare children for society, plying greater responsibility as children demonstrate—under parental guidance and correction—their ability to make good use of their opportunities. In this way, when children reach adulthood they are ready to take on adult responsibilities and bless their own spouses and children rather than abuse and lead them to grief.

God’s commandments are designed for the same purpose. As we obey them, not only are we blessed because the commandments highlight the paths of happiness, but through obedience to God’s commandments we obtain experience and gain God’s confidence that He can entrust us with His heavenly gifts.

The greatest of all the gifts of God, and His most heavenly, is charity, the pure love of Christ, the essence of eternal life. As we grow in the use and possession of this love, we become Christ-like.

Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. (Moroni 7:48)

That is how we can each and all become real superheroes. As we want what God wants, because we love as He loves, we become ones on whom He can bestow His power to bless His children in miraculous and powerful ways, now and in the eternities—without the personality flaws and self preoccupation of the comic book superheroes that provide interesting plots as they inflict sorrow on those around them. We become fit for all that God wants to give us. Imagine all you can, your thoughts cannot reach it.

Of Compromises and Congresses

The beginning days of 2015 have brought the convening of a new American Congress. It is fair to say that expectations and skepticism are high.

Both are merited. Our Constitution was inaugurated with high expectations, not that the end to all problems was at the door but that the means were available to deal effectively with the problems of government for the new nation. The people who wrote the Constitution and those involved with implementing it (many the same people) were also deeply skeptical of government, including the one that they had just created. Memorable and personal experiences had shaped their skepticism. For that reason, the adoption of the Constitution had been a close thing, the opposition coming chiefly from those who thought that it imposed too much government on the people. There may have been some contemporary views that the proposed national government would be too weak and light, but I have not found any examples.

No surprise, then, that an early use of the new Constitution was to adopt the Bill of Rights—a set of fundamental rights to protect individual people from their government. If this new government were really self-government (a misconception reflected today in such bromides as, “Don’t worry about the national debt, we owe it to ourselves,” and “we should not fear the government because we are the government,” as well as much similar foolishness), then these first ten amendments would all be unnecessary. They have since proven to be very necessary, sometimes breached by our government, but more often employed to preserve and protect us from government offense.

Much as with the convening of the First Congress in 1789, the 114th Congress convenes after a troubled period of bad government. Hopes and wishes abound that errors can be corrected, freedoms restored, troubles addressed. As then, so today patience is in order.

A great virtue of our Constitution, an intentional feature, is that no one person can do much, for good or ill, in the federal government. It takes a lot of people cooperating together to get things done. Both Houses of Congress, usually with significant majorities, must agree to identical—word for word identical—legislation for it to be sent to the President, who must agree enough to add his signature to make it law. And then the President and his colleagues in the executive branch must actually execute the law, which as we are seeing with this President is no sure thing, despite a solemn oath to do so.

All of that coming together of many people, with varying ideas and backgrounds and interests, seldom happens quickly. For a people who do not need a lot of laws and direction from government to know how to live their lives, that is a fact to be celebrated. As the Founders envisioned, making law requires compromise and accommodation of the many interests of the many who compose our great nation. That takes time, as it should.

It is a mistake to banish the use of compromise from republican government. Those who would eschew compromise in our Republic would doom us to the fate of the Roman Republic. The members of the Roman Senate lost the ability or willingness to compromise. In so doing, they were doomed to inaction—not just slow deliberation—in the face of crisis, followed by reliance upon dictators, whom they fancied they could limit if not control. They sometimes chose wise men, sometimes they trusted their liberties to demagogues, invested with nearly unilateral authority for an entire year. The Republic and Roman freedom regressively devolved into the rule of the Caesars.

I understand the impatience that many have with compromise, people who would wish bold and decisive action in response to the would-be Caesar currently in the White House. To these I would say, do not despair of the strength of the Constitution, even as the chief executive seeks to violate it. In such times strengthening the Constitution and reinforcement of its checks and balances are the orders of the day, not further erosion of accommodation and compromise that have held our nation together (even through a Civil War) for two hundred years and more. It is true that some compromises are bad; despotisms or anarchies are not much good.

One of the most important compromises involves idealism and realism. American legislation requires a marriage of idealism and realism. Idealism can offer the vision of a free and prosperous nation and the inspiration to action to protect and promote our liberties. Realism, when operating in the light of idealism, focuses our work on what can be achieved now, without exhausting our energies and resources on quixotic quests that may do little more than tear the national fabric. Realism would teach that much of the policy errors of years will take years to unravel. With idealism and realism together, we can know what can and should be done today to make things better and get national policy moving in the right direction.

While a realistic view of the doable is essential to good legislating in a Congress of free men and women, the key and fundamental principles of our idealism help us discern a good compromise—one that makes things better and enables further progress—from a compromise that walks us closer to the abyss. President Reagan made many compromises, but he had a vision and knew where he was going, each compromise uniting our nation for more prosperity, greater freedom, and stronger security.

We should rejoice that no one in the Republic by himself can bring about much change, however well meaning. That virtue of our Constitution is why it has taken many steps and many mistakes to come to the many calamities our nation now confronts. In the same way, because of this Constitution, it will take seemingly many steps along the way to optimal answers. Every reason to be about the work and not tire of it.