Elder Dallin H. Oaks And His Teachings
Dallin H. Oaks (Prophet, Seer And Revelator)
Elder Oaks was ordained a member of the Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter Day Saints in 1984. Elder Oaks working career was in law before he was called full time to the apostleship. Read more about Dallin H. Oaks.
General Conference Talks
The Godhead and the Plan of Salvation
In contrast to the belief that God is an incomprehensible and unknowable mystery is the truth that the nature of God and our relationship to Him is knowable and is the key to everything else in our doctrine.
As spirit children of God, in an existence prior to mortality, we desired a destiny of eternal life but had progressed as far as we could without a mortal experience in a physical body. To provide that opportunity, our Heavenly Father presided over the Creation of this world, where, deprived of our memory of what preceded our mortal birth, we could prove our willingness to keep His commandments and experience and grow through the other challenges of mortal life. But in the course of that mortal experience, and as a result of the Fall of our first parents, we would suffer spiritual death by being cut off from the presence of God, be soiled by sin, and become subject to physical death. The Father’s plan anticipated and provided ways to overcome all of those barriers.
God the Father is the Father of our spirits. We are His children. He loves us, and all that He does is for our eternal benefit. He is the author of the plan of salvation, and it is by His power that His plan achieves its purposes for the ultimate glory of His children.
To mortals, the most visible member of the Godhead is Jesus Christ. A great doctrinal statement by the First Presidency in 1909 declares Him to be “the firstborn among all the sons of God—the first begotten in the spirit, and the only begotten in the flesh.” The Son, the greatest of all, was chosen by the Father to carry out the Father’s plan—to exercise the Father’s power to create worlds without number (see Moses 1:33) and to save the children of God from death by His Resurrection and from sin by His Atonement. This supernal sacrifice is truly called “the central act of all human history.”
Thus, it is Jesus Christ, Jehovah, the Lord God of Israel, who speaks to and through the prophets.
Attaining what the Apostle Paul described as “the measure of the stature of the fulness of Christ” (Ephesians 4:13) requires far more than acquiring knowledge. It is not even enough for us to be convinced of the gospel; we must act and think so that we are converted by it. In contrast to the institutions of the world, which teach us to know something, the plan of salvation and the gospel of Jesus Christ challenge us to become something.
All Christians are under these commands to share the gospel with everyone. Many call this the “great commission.”
What could be more joyful than sharing the truths of eternity with God’s children?
President Thomas S. Monson has said: “Now is the time for members and missionaries to come together … [and] labor in the Lord’s vineyard to bring souls unto Him. He has prepared the means for us to share the gospel in a multitude of ways, and He will assist us in our labors if we will act in faith to fulfill His work.”
We should pray for what we can do personally. When we pray, we should remember that prayers for this kind of inspiration will be answered if accompanied by a commitment—something the scriptures call “real intent” or “full purpose of heart.” Pray with a commitment to act upon the inspiration you receive, promising the Lord that if He will inspire you to speak to someone about the gospel, you will do it.
We need the guidance of the Lord because at any particular time some are—and some are not—ready for the additional truths of the restored gospel. We should never set ourselves up as judges of who is ready and who is not. The Lord knows the hearts of all of His children, and if we pray for inspiration, He will help us find persons He knows to be “in a preparation to hear the word” (Alma 32:6).
Elder M. Russell Ballard has given this important counsel, with which I concur: “Trust the Lord. He is the Good Shepherd. He knows His sheep. … If we are not engaged, many who would hear the message of the Restoration will be passed by. … The principles are pretty simple—pray, personally and in your family, for missionary opportunities.” As we demonstrate our faith, these opportunities will come without any “forced or … contrived response. They will flow as a natural result of our love for our brothers and sisters.”
I know this is true. I add my promise that with faith in the Lord’s help, we will be guided, be inspired, and find great joy in this eternally important work of love. We will come to understand that success in sharing the gospel is inviting people with love and genuine intent to help them, no matter what their response.
Others typically want the results of the doctrine, not the doctrine. As they observe or experience the effects of the restored gospel of Jesus Christ in our lives, they feel the Spirit and begin to be interested in the doctrine. They may also be interested when they are seeking more happiness, closeness to God, or a better understanding of the purpose of life.
As we speak to others, we need to remember that an invitation to learn more about Jesus Christ and His gospel is preferable to an invitation to learn more about our Church. We want people to be converted to the gospel. That is the great role of the Book of Mormon. Feelings about our Church follow conversion to Jesus Christ; they do not precede it. Many who are suspicious of churches nevertheless have a love for the Savior. Put first things first.
Opposition in All Things: Opposition permits us to grow toward what our Heavenly Father would have us become.
The purpose of mortal life for the children of God is to provide the experiences needed “to progress toward perfection and ultimately realize their divine destiny as heirs of eternal life.” As President Thomas S. Monson taught us so powerfully this morning, we progress by making choices, by which we are tested to show that we will keep God’s commandments (see Abraham 3:25). To be tested, we must have the agency to choose between alternatives. To provide alternatives on which to exercise our agency, we must have opposition.
Satan’s proposal would have ensured perfect equality: it would “redeem all mankind,” that not one soul would be lost. There would be no agency or choice by anyone and, therefore, no need for opposition. There would be no test, no failure, and no success. There would be no growth to attain the purpose the Father desired for His children. The scriptures record that Satan’s opposition resulted in a “war in heaven” (Revelation 12:7), in which two-thirds of the children of God earned the right to experience mortal life by choosing the Father’s plan and rejecting Satan’s rebellion.
Opposition in the form of difficult circumstances we face in mortality is also part of the plan that furthers our growth in mortality.
“Our mortal life, however, was never meant to be easy or consistently pleasant. Our Heavenly Father … knows that we learn and grow and become refined through hard challenges, heartbreaking sorrows, and difficult choices. Each one of us experiences dark days when our loved ones pass away, painful times when our health is lost, feelings of being forsaken when those we love seem to have abandoned us. These and other trials present us with the real test of our ability to endure.”
To illustrate the opposition of temptation, the Book of Mormon describes three methods the devil will use in the last days. First, he will “rage in the hearts of the children of men, and stir them up to anger against that which is good” (2 Nephi 28:20). Second, he will “pacify, and lull [members] away into carnal security,” saying “Zion prospereth, all is well” (verse 21). Third, he will tell us “there is no hell; and … I am no devil, for there is none” (verse 22), and therefore there is no right and wrong. Because of this opposition, we are warned not to be “at ease in Zion!” (verse 24).
Some things can be learned only by faith (see D&C 88:118). Our ultimate reliance must be on faith in the witness we have received from the Holy Ghost.
Strengthened by the Atonement of Jesus Christ: Because of His Atonement, the Savior has the power to succor—to help—every mortal pain and affliction.
Our Savior experienced and suffered the fulness of all mortal challenges “according to the flesh” so He could know “according to the flesh” how to “succor [which means to give relief or aid to] his people according to their infirmities.” He therefore knows our struggles, our heartaches, our temptations, and our suffering, for He willingly experienced them all as an essential part of His Atonement. And because of this, His Atonement empowers Him to succor us—to give us the strength to bear it all.
And so we see that because of His Atonement, the Savior has the power to succor—to help—every mortal pain and affliction. Sometimes His power heals an infirmity, but the scriptures and our experiences teach that sometimes He succors or helps by giving us the strength or patience to endure our infirmities.
Because of His atoning experience in mortality, our Savior is able to comfort, heal, and strengthen all men and women everywhere, but I believe He does so only for those who seek Him and ask for His help. The Apostle James taught, “Humble yourselves in the sight of the Lord, and he shall lift you up” (James 4:10). We qualify for that blessing when we believe in Him and pray for His help.
There are millions of God-fearing people who pray to God to be lifted out of their afflictions. Our Savior has revealed that He “descended below all things” (D&C 88:6). As Elder Neal A. Maxwell taught, “Having ‘descended below all things,’ He comprehends, perfectly and personally, the full range of human suffering.” We might even say that having descended beneath it all, He is perfectly positioned to lift us and give us the strength we need to endure our afflictions. We have only to ask.
I know these things to be true. Our Savior’s Atonement does more than assure us of immortality by a universal resurrection and give us the opportunity to be cleansed from sin by repentance and baptism. His Atonement also provides the opportunity to call upon Him who has experienced all of our mortal infirmities to give us the strength to bear the burdens of mortality. He knows of our anguish, and He is there for us. Like the good Samaritan, when He finds us wounded at the wayside, He will bind up our wounds and care for us (see Luke 10:34). The healing and strengthening power of Jesus Christ and His Atonement is for all of us who will ask. I testify of that as I also testify of our Savior, who makes it all possible.
One day all of these mortal burdens will pass away and there will be no more pain (see Revelation 21:4). I pray that we will all understand the hope and strength of our Savior’s Atonement: the assurance of immortality, the opportunity for eternal life, and the sustaining strength we can receive if only we will ask, in the name of Jesus Christ, amen.
The Parable of the Sower: It is up to each of us to set the priorities and to do the things that make our soil good and our harvest plentiful.
The parable of the sower warns us of circumstances and attitudes that can keep anyone who has received the seed of the gospel message from bringing forth a goodly harvest.
What causes hearers to “have no root in themselves”?
Spiritual food is necessary for spiritual survival, especially in a world that is moving away from belief in God and the absolutes of right and wrong. In an age dominated by the Internet, which magnifies messages that menace faith, we must increase our exposure to spiritual truth in order to strengthen our faith and stay rooted in the gospel.
Young people, if that teaching seems too general, here is a specific example. If the emblems of the sacrament are being passed and you are texting or whispering or playing video games or doing anything else to deny yourself essential spiritual food, you are severing your spiritual roots and moving yourself toward stony ground. You are making yourself vulnerable to withering away when you encounter tribulation like isolation, intimidation, or ridicule. And that applies to adults also.
Jesus taught that “some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit” (Mark 4:7). He explained that these are “such as hear the word, and the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful” (Mark 4:18–19). This is surely a warning to be heeded by all of us.
The most subtle thorns to choke out the effect of the gospel word in our lives are the worldly forces that Jesus called the “cares and riches and pleasures of this life” (Luke 8:14).
We surrender to the “pleasures of this life” (1) when we are addicted, which impairs God’s precious gift of agency; (2) when we are beguiled by trivial distractions, which draw us away from things of eternal importance; and (3) when we have an entitlement mentality, which impairs the personal growth necessary to qualify us for our eternal destiny.
We are overcome by the “cares … of this life” when we are paralyzed by fear of the future, which hinders our going forward in faith, trusting in God and His promises. Twenty-five years ago my esteemed BYU teacher Hugh W. Nibley spoke of the dangers of surrendering to the cares of the world. He was asked in an interview whether world conditions and our duty to spread the gospel made it desirable to seek some way to “be accommodating of the world in what we do in the Church.”
His reply: “That’s been the whole story of the Church, hasn’t it? You have to be willing to offend here, you have to be willing to take the risk. That’s where the faith comes in. … Our commitment is supposed to be a test, it’s supposed to be hard, it’s supposed to be impractical in the terms of this world.”
“Here’s why that’s important,” he continued. “Learn from the Catholic experience. We Catholics believe that our vocation is to be leaven in society. But there’s a fine line between being leaven in society, and being digested by society.”
Loving Others and Living with Differences: As followers of Christ we should live peacefully with others who do not share our values or accept the teachings upon which they are based.
Why is it so difficult to have Christlike love for one another? It is difficult because we must live among those who do not share our beliefs and values and covenant obligations.
We are to live in the world but not be of the world. We must live in the world because, as Jesus taught in a parable, His kingdom is “like leaven,” whose function is to raise the whole mass by its influence (see Luke 13:21; Matthew 13:33; see also 1 Corinthians 5:6–8). His followers cannot do that if they associate only with those who share their beliefs and practices. But the Savior also taught that if we love Him, we will keep His commandments (see John 14:15).
Even as we seek to be meek and to avoid contention, we must not compromise or dilute our commitment to the truths we understand. We must not surrender our positions or our values. The gospel of Jesus Christ and the covenants we have made inevitably cast us as combatants in the eternal contest between truth and error. There is no middle ground in that contest.
When our positions do not prevail, we should accept unfavorable results graciously and practice civility with our adversaries. In any event, we should be persons of goodwill toward all, rejecting persecution of any kind, including persecution based on race, ethnicity, religious belief or nonbelief, and differences in sexual orientation.
I begin with what our young children learn in their play activities. Too often non-Mormons here in Utah have been offended and alienated by some of our members who will not allow their children to be friends with children of other faiths. Surely we can teach our children values and standards of behavior without having them distance themselves or show disrespect to any who are different.
In so many relationships and circumstances in life, we must live with differences. Where vital, our side of these differences should not be denied or abandoned, but as followers of Christ we should live peacefully with others who do not share our values or accept the teachings upon which they are based. The Father’s plan of salvation, which we know by prophetic revelation, places us in a mortal circumstance where we are to keep His commandments. That includes loving our neighbors of different cultures and beliefs as He has loved us. As a Book of Mormon prophet taught, we must press forward, having “a love of God and of all men” (2 Nephi 31:20).
The Keys and Authority of the Priesthood: Priesthood keys direct women as well as men, and priesthood ordinances and priesthood authority pertain to women as well as men.
President Joseph F. Smith described the priesthood as “the power of God delegated to man by which man can act in the earth for the salvation of the human family.” Other leaders have taught us that the priesthood “is the consummate power on this earth. It is the power by which the earth was created.” The scriptures teach that “this same Priesthood, which was in the beginning, shall be in the end of the world also” (Moses 6:7). Thus, the priesthood is the power by which we will be resurrected and proceed to eternal life.
Ultimately, all keys of the priesthood are held by the Lord Jesus Christ, whose priesthood it is. He is the one who determines what keys are delegated to mortals and how those keys will be used. We are accustomed to thinking that all keys of the priesthood were conferred on Joseph Smith in the Kirtland Temple, but the scripture states that all that was conferred there were “the keys of this dispensation” (D&C 110:16). At general conference many years ago, President Spencer W. Kimball reminded us that there are other priesthood keys that have not been given to man on the earth, including the keys of creation and resurrection.
Whoever exercises priesthood authority should forget about their rights and concentrate on their responsibilities. That is a principle needed in society at large. The famous Russian writer Aleksandr Solzhenitsyn is quoted as saying, “It is time … to defend not so much human rights as human obligations.” Latter-day Saints surely recognize that qualifying for exaltation is not a matter of asserting rights but a matter of fulfilling responsibilities.
The Lord has directed that only men will be ordained to offices in the priesthood. But, as various Church leaders have emphasized, men are not “the priesthood.” Men hold the priesthood, with a sacred duty to use it for the blessing of all of the children of God.
The greatest power God has given to His sons cannot be exercised without the companionship of one of His daughters, because only to His daughters has God given the power “to be a creator of bodies … so that God’s design and the Great Plan might meet fruition.” Those are the words of President J. Reuben Clark.
He continued: “This is the place of our wives and of our mothers in the Eternal Plan. They are not bearers of the Priesthood; they are not charged with carrying out the duties and functions of the Priesthood; nor are they laden with its responsibilities; they are builders and organizers under its power, and partakers of its blessings, possessing the complement of the Priesthood powers and possessing a function as divinely called, as eternally important in its place as the Priesthood itself.”
In those inspired words, President Clark was speaking of the family. As stated in the family proclamation, the father presides in the family and he and the mother have separate responsibilities, but they are “obligated to help one another as equal partners.” Some years before the family proclamation, President Spencer W. Kimball gave this inspired explanation: “When we speak of marriage as a partnership, let us speak of marriage as a full partnership. We do not want our LDS women to be silent partners or limited partners in that eternal assignment! Please be a contributing and full partner.”
In the eyes of God, whether in the Church or in the family, women and men are equal, with different responsibilities.
No Other Gods: Are we serving priorities or gods ahead of the God we profess to worship?
In the first, the Lord commanded, “Thou shalt have no other gods before me” (Exodus 20:3). Centuries later, when Jesus was asked, “Which is the great commandment in the law?” He answered, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” (Matthew 22:36–37).
More than merely forbidding physical idols, this states a fundamental priority for all time. Jehovah explains, “For I the Lord thy God am a jealous God, … shewing mercy unto … them that love me, and keep my commandments” (Exodus 20:5–6). The meaning of jealous is revealing. Its Hebrew origin means “possessing sensitive and deep feelings” (Exodus 20:5, footnote b). Thus we offend God when we “serve” other gods—when we have other first priorities.
If none of these examples seems to apply to any one of us, we can probably suggest others that do. The principle is more important than individual examples. The principle is not whether we have other priorities. The question posed by the second commandment is “What is our ultimate priority?”
I pray that we will not let the temporary challenges of mortality cause us to forget the great commandments and priorities we have been given by our Creator and our Savior. We must not set our hearts so much on the things of the world and aspire to the honors of men (see D&C 121:35) that we stop trying to achieve our eternal destiny. We who know God’s plan for His children—we who have made covenants to participate in it—have a clear responsibility. We must never deviate from our paramount desire, which is to achieve eternal life.12 We must never dilute our first priority—to have no other gods and to serve no other priorities ahead of God the Father and His Son, our Savior, Jesus Christ.
Followers of Christ: Following Christ is not a casual or occasional practice but a continuous commitment and way of life that applies at all times and in all places.
Throughout His ministry Jesus gave commandments. And He taught, “If ye love me, keep my commandments” (John 14:15; see also verses 21, 23). He affirmed that keeping His commandments would require His followers to leave what He called “that which is highly esteemed among men” (Luke 16:15) and “the tradition of men” (Mark 7:8; see also verse 13). He also warned, “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:19). As the Apostle Peter later declared, the followers of Jesus were to be “a peculiar people” (1 Peter 2:9).
Latter-day Saints understand that we should not be “of the world” or bound to “the tradition of men,” but like other followers of Christ, we sometimes find it difficult to separate ourselves from the world and its traditions. Some model themselves after worldly ways because, as Jesus said of some whom He taught, “they loved the praise of men more than the praise of God” (John 12:43). These failures to follow Christ are too numerous and too sensitive to list here. They range all the way from worldly practices like political correctness and extremes in dress and grooming to deviations from basic values like the eternal nature and function of the family.
Jesus’s teachings were not meant to be theoretical. Always they were to be acted upon. Jesus taught, “Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man” (Matthew 7:24; see also Luke 11:28) and “Blessed is that servant, whom his lord when he cometh shall find so doing” (Matthew 24:46).
In the familiar parable of the lost sheep, Jesus taught that we should go out of our way to seek after any of the flock who have strayed (see Matthew 18:11–14; Luke 15:3–7). As we know, President Thomas S. Monson has given great emphasis to this direction in his memorable example and teachings about rescuing our fellow men and women.
As part of His great Sermon on the Mount, Jesus taught, “Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matthew 5:48). The purpose of this teaching and the purpose of following our Savior is to come to the Father, whom our Savior referred to as “my Father, and your Father; and … my God, and your God” (John 20:17).
From modern revelation, unique to the restored gospel, we know that the commandment to seek perfection is part of God the Father’s plan for the salvation of His children. Under that plan we are all heirs of our heavenly parents. “We are the children of God,” the Apostle Paul taught, “and if children, then heirs; heirs of God, and joint-heirs with Christ” (Romans 8:16–17). This means, as we are told in the New Testament, that we are “heirs … of eternal life” (Titus 3:7) and that if we come to the Father, we are to “inherit all things” (Revelation 21:7)—all that He has—a concept our mortal minds can hardly grasp. But at least we can understand that achieving this ultimate destiny in eternity is possible only if we follow our Savior, Jesus Christ, who taught that “no man cometh unto the Father, but by me” (John 14:6).
Protect The Children: None should resist the plea that we unite to increase our concern for the welfare and future of our children—the rising generation.
In every nation, of every race and creed, all children are children of God.
From the perspective of the plan of salvation, one of the most serious abuses of children is to deny them birth. This is a worldwide trend. The national birthrate in the United States is the lowest in 25 years, and the birthrates in most European and Asian countries have been below replacement levels for many years. This is not just a religious issue. As rising generations diminish in numbers, cultures and even nations are hollowed out and eventually disappear.
One cause of the diminishing birthrate is the practice of abortion. Worldwide, there are estimated to be more than 40 million abortions per year. Many laws permit or even promote abortion, but to us this is a great evil. Other abuses of children that occur during pregnancy are the fetal impairments that result from the mother’s inadequate nutrition or drug use.
When we consider the dangers from which children should be protected, we should also include psychological abuse. Parents or other caregivers or teachers or peers who demean, bully, or humiliate children or youth can inflict harm more permanent than physical injury. Making a child or youth feel worthless, unloved, or unwanted can inflict serious and long-lasting injury on his or her emotional well-being and development. Young people struggling with any exceptional condition, including same-gender attraction, are particularly vulnerable and need loving understanding—not bullying or ostracism.
Of utmost importance to the well-being of children is whether their parents were married, the nature and duration of the marriage, and, more broadly, the culture and expectations of marriage and child care where they live.
A Harvard law professor describes the current law and attitude toward marriage and divorce: “The [current] American story about marriage, as told in the law and in much popular literature, goes something like this: marriage is a relationship that exists primarily for the fulfillment of the individual spouses. If it ceases to perform this function, no one is to blame and either spouse may terminate it at will. … Children hardly appear in the story; at most they are rather shadowy characters in the background.”
Our Church leaders have taught that looking “upon marriage as a mere contract that may be entered into at pleasure … and severed at the first difficulty … is an evil meriting severe condemnation,” especially where “children are made to suffer.” And children are impacted by divorces. Over half of the divorces in a recent year involved couples with minor children.
I pray that we will humble ourselves as little children and reach out to protect our little children, for they are the future for us, for our Church, and for our nations. In the name of Jesus Christ, amen.
Sacrifice: Our lives of service and sacrifice are the most appropriate expressions of our commitment to serve the Master and our fellowmen.
Jesus Christ endured incomprehensible suffering to make Himself a sacrifice for the sins of all. That sacrifice offered the ultimate good—the pure Lamb without blemish—for the ultimate measure of evil—the sins of the entire world.
Our Savior requires us to continue to offer sacrifices, but the sacrifices He now commands are that we “offer for a sacrifice unto [Him] a broken heart and a contrite spirit” (3 Nephi 9:20). He also commands each of us to love and serve one another—in effect, to offer a small imitation of His own sacrifice by making sacrifices of our own time and selfish priorities.
I will speak of these mortal sacrifices our Savior asks us to make. This will not include sacrifices we are compelled to make or actions that may be motivated by personal advantage rather than service or sacrifice (see 2 Nephi 26:29).
For most followers of Christ, our sacrifices involve what we can do on a day-to-day basis in our ordinary personal lives.
My first examples are our Mormon pioneers. Their epic sacrifices of lives, family relationships, homes, and comforts are at the foundation of the restored gospel.
Today the most visible strength of The Church of Jesus Christ of Latter-day Saints is the unselfish service and sacrifice of its members.
Truly, our lives of service and sacrifice are the most appropriate expressions of our commitment to serve the Master and our fellowmen.
Perhaps the most familiar and most important examples of unselfish service and sacrifice are performed in our families.
Teachings of Jesus: "Jesus Christ is the Only Begotten and Beloved Son of God. … He is our Savior from sin and death. This is the most important knowledge on earth."
Desire: "To achieve our eternal destiny, we will desire and work for the qualities required to become an eternal being." This is one of my favorite conference talks.
- I hope each of us will search our hearts to determine what we really desire and how we rank our most important desires.
- Let us remember that desires dictate our priorities, priorities shape our choices, and choices determine our actions. In addition, it is our actions and our desires that cause us to become something,…
- The desires we act on determine our changing, our achieving, and our becoming.
- Note the three essentials that preceded the promised blessing: desire, labor, and faith.
- When we have a vision of what we can become, our desire and our power to act increase enormously.
- We should remember that righteous desires cannot be superficial, impulsive, or temporary. They must be heartfelt, unwavering, and permanent.
- If our righteous desires are sufficiently intense, they will motivate us to cut and carve ourselves free from addictions and other sinful pressures and priorities that prevent our eternal progress.
- For example, eternal beings forgive all who have wronged them. They put the welfare of others ahead of themselves.
Two Lines of Communication; "We must use both the personal line and the priesthood line in proper balance to achieve the growth that is the purpose of mortal life."
Love and Law: "The love of God does not supersede His laws and His commandments, and the effect of God’s laws and commandments does not diminish the purpose and effect of His love."
Unselfish Service: "Our Savior teaches us to follow Him by making the sacrifices necessary to lose ourselves in unselfish service to others."
Sacrament Meeting And The Sacrament: "The ordinance of the sacrament makes the sacrament meeting the most sacred and important meeting in the Church."
Testimony: "Knowledge encourages obedience, and obedience enhances knowledge."
Good, Better, Best: "We have to forego some good things in order to choose others that are better or best because they develop faith in the Lord Jesus Christ and strengthen our families."
