Of Life and Creativity

Photo by Amauri Mejia on Unsplash

Our Heavenly Father gave us life, and He intends for us to be creative with it.  In so doing we find joy.  God wants us to have joy.  Facilitating our joy is what He does with His life.  It is His creativity.  In the process He gains a fulness of joy.

Let me illustrate from ancient scripture.  When Jesus Christ, shortly after His resurrection, visited His disciples in the ancient Americas, He bid the multitude to kneel.  Then Jesus knelt, and He prayed to God the Father for them.  This is from their record of that prayer:  “no one can conceive of the joy which filled our souls at the time we heard him pray for us unto the Father.”  (3 Nephi 17:17)  How would you feel if you heard Jesus Christ pray to Heavenly Father for you?  Could you find words to express your joy?  Neither could these disciples.

How did Jesus feel?  The account relates, Jesus said, “And now behold, my joy is full.”  What does it take to fill the capacity for joy of the Creator and Savior of the world?

Some days later, meeting with those whom Jesus had chosen to lead the ancient church in the Americas, the Savior promised them that because of their faithful service their “joy shall be full, even as the Father hath given me fulness of joy; and ye shall be even as I am, and I am even as the Father” (3 Nephi 28:10).

This was in keeping with what the Lord revealed through the prophet Lehi, some 600 years before, “men are that they might have joy.” (2 Nephi 2:25).

How does it happen?  Consider the difference between life and non-life, the difference between animate creatures and inanimate objects.  The distinctions are many, but for this discussion I would focus on the fact that those that have life are movers, actors.  They act upon the inanimate things around them.  I recall once complaining in frustration about my computer, when I was reminded that computers are stupid; they can only do what they are told to do.  Even the much vaunted “artificial intelligence” of computer programs is for all its sophistication still artificial; there is an artist behind it.

Every thing in the universe moves only as it is forced to.  The children of God are different.  In giving us life God gave to each of us the power to move, to initiate action, to create.  We can give (an endless power if used properly, whereas taking is always limited and has an end).

God created the earth (among an infinity of other works).  He organized the chaotic elements around Him and made something marvelously beautiful.  God “saw every thing that he had made” and He saw that “it was very good” (Genesis 1:31).  And then He gave it to us.  He did so that we might have something to work with as we learned to create.  God did not build the farms and the cities.  He left those for us, allowing us to participate in creation, and experience the joy of creation.

His creation is our example.  It is creation with a purpose, it is organizing the resources around us for greater joy.  The most meaningful form of creation is creation-giving, creating what we then pass on to others.  If you consider the commandments of God, they all have as their purpose to enhance our ability to create and then bless others with our creations, to receive more from God and each other that we might create more and share more, and in the process that we might learn so that we might go on creating forever.  Sin is what limits our creativity.

What we create and keep to ourselves has a way of becoming unsatisfying.  It has an end in us, and in that end the joy is lost; it might just as well have not been created at all.  When we give, when we create-give—and in return receive and give—this creation moves forward.  When the creation and the joy are passed on, as they are passed on, they have no end.  The creative work lasts forever and becomes more.  Man, by engaging in such creation experiences joy and creates joy.  That is what our Father sent us here to learn to do.  By so doing, we learn to become like Him, creatively joyful in turn.  We gain more life, we become more lively, until the Lord gives us all that He has, eternal life.

Of Resolutions and Getting Past Frustration

Several years ago I wrote the following about New Year’s resolutions. Don’t despair about how yours are going, or even if you have not made any.

Not to discourage you from making New Year’s resolutions, but how are your 2012 resolutions coming? Are you still on track? Given up on them? Thinking about it? They can drive you nuts.

The problem is not so much with making resolutions at the start of the year. Psychologically, a new beginning that is tied to a new beginning of the calendar can be a good motivator, particularly to get started. Neither is there a problem with choosing to change something or do something for the better. Given a minute or less, every honest person can identify a habit in need of change or a practice in need of adoption. The problem is usually not even that the aim is too high, the goal too unrealistic, the resolution too ambitious.

If anything, the real problem is that the resolution is too narrow, too small, too unimportant, particularly if taken without a greater context. Each of us should be self aware enough to recognize plenty of material to work with to create a depressingly long “needs improvement” list. The question of where to begin—if we persist—may soon be overwhelmed by the question, where does it end? There are too many for any one to hold our attention. We need to look beyond the individual sin or foible, on to why we are willing to sin.

Martin Luther was in large measure driven away from the Catholic Church because of its emphasis on specifically repenting of each and every sin, correcting every personal flaw, large and small, with particularity. There was no apparent end in this life to the correcting, no bottom to the list of sins, especially with a list being added to each day. Repenting of each and every sin, he never made enough progress on his own list.

Fortunately for Luther and for everyone else, the God of Heaven has never called upon us to repent of each of our sins seriatim. Neither have His prophets. That is a man-made idea, and one that is sure to lead to deep moral frustration.

To be sure, God cannot look upon sin with the least degree of allowance (Doctrine and Covenants 1:31). Heaven is the ultimate “white room;” not a speck of evil can be tolerated there, no room for anything unclean in the least degree (see 3 Nephi 27:19).

God does not require us to repent of each sin. He requires that we repent of all sins. There is a difference, all of the difference in the world. The first suggests that we can repent of sins in some kind of order, working on some sins while still playing with some of our favorites, even if only temporarily. The true doctrine is more demanding and more liberating: God wants us to give up sinning, the willingness to do evil. The focus on individual sins is misplaced, as if the source of the problem is in the act itself, what we do, whereas the real source is found in why we do what we do. God wants us to change our hearts (and will help us to do so), knowing that with the change in their nature of our actions will then take care of themselves.

Carefully search all Christian scriptures, ancient and modern, and you will find God consistently calling upon His children to repent of all of their sins. He does not ask for or condone a selective repentance that focuses on this or that individual sin or ever ask us to work down our personal list of evil. He asks us to give it up, all of it. What the Lord requires of His children to be acceptable to live with Him again is a change of life. The ancient American prophet Alma described this repentance, this change of heart, as a man who has “desired righteousness until the end of his days” (Alma 41:6). John, the Apostle of ancient times, referred to this change as walking “in the light” (see 1 John 1:5-10).

This change of heart comes from belief in Christ, a powerful wholehearted belief that manifests itself in our actions. Another ancient American prophet, Samuel, declared it with these words:

And if ye believe on his [Christ’s] name ye will repent of all your sins, that thereby ye may have a remission of them through his merits. (Helaman 14:13)

Notice that it is true, vitalizing belief that brings about the change of action. A modern prophet, Spencer W. Kimball, explained true repentance in this way:

In connection with repentance, the scriptures use the phrase, ‘with all his heart’ . . . Obviously, this rules out any reservations. Repentance must involve an all-out, total surrender to the program of the Lord. (Spencer W. Kimball, The Miracle of Forgiveness, p.203)

One last point: note that perfection is not required to enter into the light. As the Apostle John taught, those who enter into the light are in the process of making themselves pure (1 John 3:3), Christ giving them the power to do so through the soul-enriching influence of the Holy Spirit.

Make your resolutions and do them now, but put them in the context of changing your heart and thereby your whole life. Aim for the highest of all. Then we know where to begin and where it all ends. And keep in mind, Christ allows you to start over when you slip up.

(First published January 1, 2012)

Of Coming to Heaven and the Lord’s Supper

The lyrics to a Spanish song that I enjoy listening to include this line:

Para entrar en el cielo, no es preciso morir.

That translates into, “In order to enter heaven it is not necessary to die.” Of course, that is true. I have often said and know from some experience that eternal life can begin even in mortality, since the core element of eternal life is to possess the spiritual gift of charity, meaning the pure love of Christ (see Moroni 7:47), the one spiritual gift that never ends.

While it is not necessary to die to receive eternal life, we do need to come unto Christ. Eternal life means living with God the Father, in His presence, and inheriting all that He has. To qualify for that existence where perfect love and goodness prevail from this world of imperfection, corruption, and sin, it is necessary to come unto Christ, who has overcome all and who offers to help us to overcome all.

We come unto Christ only on His terms. We cannot command that He come to us on our terms. He is the perfect being, and we are very much short of that. We are the ones with distance to cover. Christ condescended to come as mortal man into our presence and our world of evil, but He did not condescend to partake of the evil. We have. He left our world through death, as we all will, but then was resurrected, which none were before Him, but because of whose resurrection all will follow.

Following resurrection, we will all be judged by the Father to determine whether we may remain in the Father’s presence and continue to grow and develop under His care. At that judgment, Christ will identify for the Father those who have come to the Son and thereby qualified to remain in heaven.

How do we come unto Christ? What are His terms? Just these, that we solemnly promise by covenant with Him and the Father that we will accept Him and keep His commandments. That is, we promise that we will follow Christ and stay with Him. How can coming unto the Savior mean anything less? Either we come unto Him or we do not.

The Savior has declared that this solemn promise and covenant is to be made in such a way as to be unmistakably imprinted on our minds, rich with the symbolism of washing away sin, burying the unrighteous way of life, and then rising to newness of life in accordance with the laws and ways of heaven. This covenant and symbolism are present in the ordinance of baptism. We place ourselves in the Savior’s hands via those whom He has personally chosen to represent Him. We are buried in water, washed and cleansed from sin, and arise out of the water in the image of the resurrection into a Christian life.

The person who approaches baptism truly repentant of all of his sins, genuinely committed to a complete turning away from all evil, will feel the powers and joys of heaven filling his heart. He will enter into the presence of God through the power of the Holy Ghost. In fact, shortly after baptism, the next step in coming unto Christ is to receive the gift of the Holy Ghost by the laying on of the hands of Christ’s representatives, just as the Samaritans anciently, who were baptized by Philip and soon thereafter were given the gift of the Holy Ghost by the laying on of the hands of the Apostles Peter and John (see Acts 8:12-17).

I have experienced those steps personally and testify that it works just that way. Through faith, repentance, and baptism, sins are washed away, and through the gift of the Holy Ghost the heart is changed and filled with the gift of charity, the pure love of Christ.

Sad to say, and I would not excuse myself by noting that it happens to us all, not long after the covenant is made the covenant is broken, and it is not broken by God. He perfectly fulfills His part. On our part, sins are once again indulged in, old or new ones, or both. The Spirit is grieved and withdraws, the gift of charity is also withdrawn, the man is left back on his own. With the covenant broken what are we to do?

With a graciousness that far surpasses the patience of any mortal man, God allows us to remake the covenant and come unto Christ again. We need not be rebaptized. God has provided another ordinance that allows us to reaffirm the baptismal covenant and reclaim its powers and blessings. As with baptism, it is a physical action that embodies a spiritual commitment. Also, like baptism, it is designed and prescribed by God in a symbolic form that reminds us of Jesus Christ through whom our redemption is possible.

I refer to the sacrament of the Lord’s Supper. As with baptism and the gift of the Holy Ghost, the sacrament of the Lord’s Supper comes in two parts. In the first, we partake of broken bread, reminding us of the Savior’s body broken for us and soon after resurrected. In the second we partake of water or wine to remind us of the blood shed by Christ in Gethsemane and on the cross.

As we partake of the sacrament with the same intent and spirit with which we were baptized, the whole baptismal covenant is reaffirmed and renewed, and we resume our Christian life. We return to Christ. We need this sacrament or our baptism would be nullified by our later sins. We need it to retain the effects of our baptism.

It is astonishing, really. It is a marvelous manifestation of the grace of God that He offers us this opportunity, weekly, to renew our solemn baptismal promises that we not so solemnly break. While we renege, the Lord does not. In fact, He offers us the second, third, and hundredth chance, which by all rights and justice He need not do. Which of us would have such patience with those who broke their promises to us?

Because of the Lord’s patience, to enter into heaven, the presence of God, again and again, it is not necessary to die. It is necessary to live, and to do that we must come unto Christ, and He beckons to us, all the time. Why wait to answer His call?

(First published August 26, 2012)

Of Charity and Forever

The more I ponder, the more I am brought to the conviction that the pure love of Christ, what the scriptures call charity, is the purpose of life and its highest ideal. So much of this life is designed to provide the opportunity and conditions for developing charity.

Consider this description of charity, provided by the ancient American prophet, Mormon.

And charity suffereth long, and is kind, and envieth not, and is not puffed up, seeketh not her own, is not easily provoked, thinketh no evil, and rejoiceth not in iniquity but rejoiceth in the truth, beareth all things, believeth all things, hopeth all things, endureth all things. (Moroni 7:45)

The Apostle Paul offered a very similar description in his first letter to the Corinthians, where he explained that faith, hope, and charity are closely intertwined (see 1 Corinthians 13).

On this earth, in mortality, man does not come by charity naturally. It seems that to develop charity its opposite must be possible, too. As one connects us with heaven, the other ties us to the world of death. We see abundant evidence that this is so.

Where is the man or woman who naturally possesses all of the traits that are part of and unified in charity? We are all drawn to traits the very opposite of charity, to suffer as briefly as we may, to be frequently unkind, often puffed up, normally seeking our own, and surely too easily provoked, thinking plenty of evil, bearing perhaps some things but far from all, with limited hope, and of weak endurance. Gloriously, we all to some degree by our efforts and with the help of others rise above these evils and exhibit and make part of our natures some portion of the elements of charity. Most people seem to mix the two opposites to varying degrees.

God reaches out to lift each of us up and above our mortal nature. Charity is a gift from God, one that He bestows upon those who qualify to receive it by demonstrating their willingness to receive it and live by it. The more we desire it and live by it, the more that charity remains with us and becomes part of us and changes us. When the Spirit of God comes upon us and enters into our hearts and fills our minds, we taste, we experience charity for a time, in all of its aspects, all unified together (the virtues of charity are of a kind and part harmoniously and mutually reinforcing). For a time, the virtues of charity become our virtues.

Thus Mormon counseled,

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. . . (Moroni 7:48)

That is what it means to be a “son of God,” born of the Spirit. By following Jesus Christ, living as He would, the gift of charity is bestowed upon us, enabling and teaching us in our hearts and minds how to live like Christ, to do the works that He would do, giving us the power to believe all things, hope all things, and endure all things. As we experience personally the pure love of Christ our nature changes and we become progressively like Christ.

The world provides ample opportunities to exercise and develop those virtues that we know in spiritual vision but which we need to practice in fact to make ours, to make ourselves into their image, the image of Christ. We are surrounded by evil, by hardship, by difficulty, by those who need our help. Reaching to heaven, charity enlightens us to know how to conquer evil and gives us the power to cope with hardship, overcome difficulty, to bless, promote kindness, relieve suffering, and “endure all things.”

Yet we fall short from time to time, we lose the vision, we turn away. Sin is any and all that would keep us from developing charity. Repentance brings us back by allowing us to change, to seek and qualify for forgiveness of our sins through Christ’s redemption and again be ready for our hearts and minds to be filled with the gift of charity by the power of the Holy Ghost.

Once more we exercise faith, we gain hope, “but the greatest of these is charity” (1 Corinthians 13:13). We may keep charity forever, and as we experience charity in this world we personally learn what forever means.

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