[Closing remarks by Chris Juchau at the conclusion of the adult session of Stake Conference (which was comprised of Q&A), April 2017.]
Brothers and Sisters,
This has been an unusual evening. We decided to solicit your questions because we are anxious to address the things of greatest concern to you and hoped that this approach might allow us to at least try to help in the areas of greatest need. We also want you to know that your questions and concerns are important to us and we wish to be helpful to you even if, like you, we also don’t have every answer to every question.
Many thanks to our Relief Society presidency for their willingness to seek and receive inspiration in the things they shared tonight. There was a question tonight about valuing women. This is a church for men and women. We are equal. Holding priesthood offices does not make husbands or priesthood leaders any more equal than women. Why men hold priesthood offices and priesthood keys, I do not know. But everyone who has been paying the slightest bit of attention during their life knows full well that both men and women need the perspectives, points of view, insights, and inspiration that come to and from women.
Let me just make four quick points as we wrap up the evening.
First, as has been said, when there are things that we don’t know, let’s please remember the things we do know. These include that God is our father and that while He desires to help us and does help us, solving all of our problems for us and answering all of our questions in perfect clarity are not part of this phase of his plan for us.
Faith and agency are essential. But there is no faith where there is no uncertainty. And there is no agency where there is no opposition. Both uncertainty and opposition are going to be with us and we should not be caught off guard by either of those when they are with us
We do have the Light of Christ.
We do have the gift of the Holy Ghost.
We do have inspired leaders.
And we do have the spiritual gifts and experiences of others around us.
All of which can help light our way as we move forward with faith in spite of adversity and opposition.
In the hymn “Lead, Kindly Light,” we sing the words, “Lead, kindly Light (note “Light” is spelled with a capital “L”!) amid the encircling gloom;… I do not ask to see the distant scene—one step enough for me.” And so it is that if we will trust the Lord, He will light the way for us. Not, likely, the whole way in vivid detail from this moment to the ultimate end. But enough to reward our trust. Let us move forward with faith, striving to learn as we go. Let us not attempt to entirely replace faith with our current learning that is not yet perfected.
Second, let us do the things that will strengthen us as we go through life’s challenges. Sometimes standing at a pulpit and admonishing people to say their prayers and study their scriptures feels a lot like a parent telling their teenagers to remember who they are or their children to look both ways before crossing the street. We fear the eyeroll in response. Jacob seems practically to have given up in exasperation when he said, “Oh, be wise. What can I say more?”
Of all that can be said, few things are more important than inviting people to develop their relationships with God, which will be done by conversing with him in prayer, hearing from him in scripture, and learning through the Spirit in the house of the Lord. Life is hard. But just as adequate sleep, exercise, and nutrition will make life better without guaranteeing an absence of hardship,… prayer, scripture study, and temple attendance create spiritual strength which makes life better endured and appreciated.
Third, let us be patient and submissive. If you want to find peace in life, then quit being angry at life’s injustices and inequities. What right would I have to more justice and equity than were experienced by the early pioneers who gave all they had to come to Zion only to freeze and starve to death before getting here. None. And I know it. Instead of anger and bitterness, choose faith with its three companions: trust, hope, and submissiveness.
Let us also be patient and submissive in the acquisition of answers to our questions. Truth is revealed “line upon line, precept upon precept, here a little and there a little” and “unto him that receiveth, I will give more; and from them that shall say, We have enough, from them shall be taken away even that which they have.” Patience is rewarded. Impatience is, essentially, punished. As the Savior said, “In your patience possess ye your souls.”
Fourth, let us lean on each other more. Utilize your priesthood leaders. There is a fear of priesthood authority within some in our Church. We have ten wonderful bishops in our stake. I have two of the finest counselors I could possibly hope to serve with. The thirteen of us are committed to helping you through difficult things as best we can. If that involves sin, we’re not out to get you. We’re anxious to help you. Please let us.
We also have wonderful Relief Society presidents in this stake—incredible Relief Society presidents! And High Priest Group Leaders and Elders Quorum presidents. The bishop is not required for every problem or question. He is required where a judgment must be made regarding worthiness. He is required where Fast Offering funds may be applied. But he is not the only person who can advise you through a financial, or marital, or addiction problem. Get help where you can get it, but if you need it, get it!! And don’t avoid the very people who can help you, including confidentially.
Brothers and Sisters, let me close with my testimony. Joseph Smith saw our Father in Heaven. He saw the Savior. Physically. In person. They spoke to him. He received priesthood and priesthood keys from John the Baptist, Peter, James, and John, Moses, Elijah, and Elias. The quintessential importance of families was revealed to him. The sealing power was given to him. Temple covenants, ordinances, and ceremonies were revealed to him.
Fifteen living prophets today each possess all of the priesthood and priesthood keys that Joseph Smith did.
All of that happened that we might come to the Savior, that we might come to Him through valid covenants, and that we might come to Him, ultimately, as husbands and wives, as families. That we might be exalted and live as our Father in Heaven lives.
That is exactly what will happen to us if we make the covenants we need to make and if we strive to yield our hearts completely to God as we strive to keep the letter and the spirit of those covenants.
May you who are so striving feel the love and acceptance of the Savior and of your Father in Heaven. May you believe in them enough to allow yourselves to feel their love and acceptance. If you are not so striving, then repent quickly because your choice to submit to those covenants, or not to, will have consequences. And if you repent sincerely, you are sure to discover that repentance is a joyful and rewarding thing.
This is the Church of Jesus Christ. I so testify in His name, amen.
[Given by Chris Juchau at Ward Conferences in the Highland Utah South Stake in early 2017]
The theme of this Ward Conference is: “Improving Gospel Teaching at Church and in the Home.” Gospel Teaching is really just a means to a critically important end, which is Gospel Learning. I would like to speak for a few minutes about our need to be outstanding Gospel Learners—both purely for our own sakes—and also that it might help us become more effective Gospel Teachers for the sake of the Gospel Learners learning from us, beginning in our own homes.
What does it mean to be a great Gospel Learner? Do great Gospel Learners all have thick reading glasses, high IQs, study their scriptures for 90 minutes every day, answer every question in Sunday School, and appear completely at east speaking in front of large audiences? Of course not.
My father has a Ph.D. in pharmacology. It was not his stack of diplomas from his bachelor’s, master’s, and doctoral degrees that taught me most clearly that learning was important. It was, rather, his open-mindedness in a discussion, his willingness to see another person’s perspective, and his insatiable appetite for learning that taught me that learning is less about being the sharpest looking student in a classroom and more about an attitude of wanting to learn and then making time to do it.
Of course, not all learning comes from studying books! Much of life’s most important learning comes from doing and experiencing and observing and from that attitude of wanting to know more.
Our church is beyond wonderful where learning is concerned. So much of our church is about learning! Think of how unique we are!
- We believe in both ancient scripture and modern revelation.
- We believe that much has been revealed—and that much has not been revealed! That there is much to learn!
- We believe that we can be taught by inspired and legitimate representatives of God.
- We also believe we can be taught by God, Himself, through the Holy Ghost—that each of us has our own direct link to God, the very source of truth.
- The restoration of the modern Church literally began with a question and an answer.
- How many religions in the world teach the value of the mind, the spirit, and the heart, and experience the way the Church of Jesus Christ of Latter-day Saints does! And how much do we have to learn?!!
Let me give six quick examples of things I think we should be anxiously engaged in learning more about and I’ll put these in the form of personal questions:
- Do you understand God the Father, Jesus Christ, our relationship to them, and the Atonement to such an extent that you can, as the song says, “drop [your] burden[s] at His feet and bear a song away” – instead of being weighed and beaten down by thoughts of how unworthy and inadequate you are?
- Do you understand the purpose and value of agency and adversity so well that your faith can withstand significant adversity aimed directly at you? That your mind—and faith—aren’t blown away when life’s most difficult challenges hit you directly—in spite of your goodness and “deserving” efforts?
- Do you really understand how best to discern truth from error? And how to utilize heart, mind, and spirit in your discernment of real truth?
- Do you really know how to love? How many of us know that sometimes when our spouse disappoints or upsets us, we are being told of our deficiencies in loving them—and not their deficiencies in loving us? How many of us really understand that when we married our spouse, we committed to loving them, not to being loved by them?
- Do you know how to parent well? Should you be strict or permissive? How do you communicate love? How do your own parents’ bad habits impact your children through your repeating them? What are the true keys to great parenting?
- Lastly, do you know other people and their problems and challenges so well that you have been (or are being) stripped of prejudice, bias, and judgment? How many of us know how to respond to people who are different from us or who are struggling with things that we don’t think we struggle with?
There is so much to learn!
If those things aren’t enough, what about these ten questions recently raised by youth in our stake?…
- How does the Spirit speak to me?
- Are my sins forgiven?
- Why does God intervene in some people’s lives and not others?
- Why would I need a bishop to repent of some things?
- Why do bad things happen to good people?
- Why would God change policies within His own Church over time?
- Why do I not always find answers to my prayers?
- Why is the law of chastity such a big deal?
- If marriage is such a big deal, why does God allow people to be born attracted to their own sex?
- How does divorce effect family relationships in eternity?
Brothers and Sisters…
- We need to learn how to love.
- We need to learn how to parent.
- We need to learn how to teach.
- We need to learn about Heavenly Father, about the Savior, and about our relationships with them.
- We need to learn about the plan of salvation and the purposes of life, agency, and adversity.
- We need to learn how to study, learn about, and deal with difficult questions.
- We need to learn how to be people that all other people in the world are comfortable being with.
May I invite you as one of the significant invitations from today’s conference to make time and conscious effort to learn.
- You will learn through study.
- You will learn through observation.
- You will learn by doing.
- And you will learn the most if you consciously strive to learn and make time to learn.
Learning doesn’t generally happen by accident. We can learn some things “the hard way.” But better is to take a conscious, active, prioritized approach to learning.
As for learning by study, we can study ancient scripture; we can study conference talks from living leaders; we can study from “the best books” which opens a whole world of thoughtful—and sometimes inspired—writing.
As for learning through direct revelation, we can pray; we can listen; we can exercise our faith and spirituality; we can watch for little miracles and to answers to prayers.
As for learning through observation, we can notice what does happen and what has happened to others who live the commandments, who exercise faith, and who work to acquire Christ-like attributes.
As for learning through doing, we can live the commandments, ourselves; exercise faith, ourselves; work to acquire Christ-like attributes, ourselves—and discover both the effects and lessons learned by so doing.
We cannot overstate the importance of the Savior’s teaching that “If any man will do his will, he shall know of the doctrine” and where that doctrine comes from.
As a final comment, there are some truths we cannot avoid.
- We cannot avoid that teaching and leading are virtually synonymous.
- We cannot avoid that, as disciples of the Savior, we are obligated to both teach and lead.
- And we cannot avoid that, whether we want to or not, and whether it is for good or for ill, we are all leading and teaching others around us all the time.
Therefore, one of the things we should want to learn is how to be a good, effective teacher—both at home and at Church. Among the things we study, let us study this. Among the things we observe and practice, let us observe and practice this. If you have been called to a teaching or leading position—or the next time you are called to a teaching or leading position—decide to make a conscious attempt during your experience with that calling to learn how to become a better gospel teacher. Do not, however, wait for a calling. Nowhere is this more important than at home.
As you attend workshops in the rest of today’s block meetings, please do so with a genuine interest in learning how you can be a better teacher, that as a teacher and as one who has learned, you might help others become better Gospel Learners.
I testify that the Lord will help and enable you. As you seek to learn, the Holy Ghost will teach you. As you seek to teach effectively, the Holy Ghost will inspire you and God will magnify your efforts for the sake of the gospel learners in your life. In the name of Jesus Christ, amen.
[Given by Chris Juchau in Stake Conference, October 2016.]
Good morning, Brothers and Sisters. I am grateful that Elder Worthen has invited me to speak this morning. Sister Pugh has spoken to us about becoming more effective teachers in our homes. I would like to speak on the importance of callings as teachers in the Church.
There are in the Church—whether merely in Church folklore or in reality—certain negative caricatures of different types of teachers.
- There is the High Priest Group instructor who delves into topics far past the fringes of useful doctrine—perhaps because the basic topics bore him.
- There is the youth teacher who asks his students to call him by his first name and really just wants to be liked by the youth and seen as one of them.
- There is the Gospel Doctrine teacher who adopts an academic, tedious, and not very spiritual approach to teaching—as if Sunday School is an exercise in pedagogy rather than an exercise in spiritual learning.
- There is the brother who underprepares. Or who hurriedly throws something together during Sacrament Meeting.
- There is the Relief Society teacher who overprepares. Or who puts excessive work into handouts and crafts and table decorations.
- There is the Nursery teacher who was called to be a Nursery “worker” and views his job as being all about babysitting and not at all about teaching.
- There is the Elders Quorum instructor who likes to liven things up by playing Devil’s Advocate and asking not just thought-provoking questions, but provocative questions.
I honestly do not know how often any of these situations occurs in our stake. But I would like us to take a view of the calling of a teacher that is so elevated and grand and clear that none of these types of situations would exist.
Of course, we look to the Savior as the example of a perfect teacher. Admittedly, sometimes it is easier to say “Follow the Savior’s perfect example” than it is to find actual examples from Him that model the circumstances we face. We don’t have a specific illustration, for example, of the Savior teaching a class of Mia Maids. We do, though, have many examples of him teaching and interacting with people, and there are many principles we can derive from those. To wit:
- Even when Jesus was just 12 years old and was left behind in Jerusalem, Luke records that He “sat in the midst” of the people He was teaching “both hearing them and asking them questions.” From an early age, the Savior modeled the importance of teaching through discussion and of inviting thought and spiritual prompting through asking (surely) the right kinds of questions. We, too, can engage those we teach in the learning process.
- Jesus prepared for teaching by arising early in the morning and praying and by sometimes seeking solitude so He could commune with His Father. We, too, can ponder and pray over the things we’ll teach and the ways we’ll teach them.
- Jesus didn’t always hand out the answers, but knew that people must discover truths for themselves. To Andrew He extended the invitation, “Come and see.” To many he extended the invitation, “Come, follow me.” We can also invite people to take steps that will lead them to their own testimony-building experiences.
- Jesus bore testimony—of His Father, of Himself, and of other critical realities. To the Samaritan woman at the well, he said, “I that speak unto thee am he.” We, too, can focus our teaching on the Savior and His mission. And we can testify of Him as the true source of “living water.”
- Jesus both sought out individuals and He also followed-up with them. Two of my favorite stories of Jesus are in John 5 and John 9. In both stories, he heals a man—and then later goes and finds the man again and instructs him further in private. We, too, can learn to focus on the one, not just in the classroom, but outside the classroom.
- Jesus lifted and encouraged His students. In the Sermon on the Mount, he comforted His students while teaching them about His Father in the beatitudes. He said to them, “Rejoice and be exceedingly glad: for great is your reward in Heaven.” He explained to them that they were the salt of the earth and the light of the world. After He healed people, He told them that it was their faith which had done it. We, too, can help build the courage of those we’re called to teach.
- Jesus taught from the scriptures and focused on pure, simple doctrines. He announced his own mission by quoting Isaiah and bearing testimony of its immediate application. We, too, can show others how the scriptures can be applied to them right now.
- Jesus ate with his students. He dined with Matthew, Zacchaeus, Simon, and many others. We, too, can show caring for our students outside the classroom.
- Jesus put people above everything but God. He said that the Sabbath was made for man and not man for the Sabbath. He taught children to honor their parents and adults to honor children. He pointed out the faith of a poor widow who gave two mites. He took time for people others were ignoring and passing by. We, too, can make our calling to teach be about people and not only about doctrine.
- Jesus invited his students to act. He invited Peter to join him on the water. He invited the woman taken in adultery to sin no more. He invited many to be of good cheer, to fear not, and to exercise faith. We, too, can invite our students to exercise faith and act.
- And, last that I will mention, Jesus invited his students to bear testimony. “Whom say ye that I am?” He asked them. We, too, can invite our students to share testimony in ways that will strengthen them.
Brothers and Sisters, we need to think in different way about how we teach at Church. Gone must be the days that teachers think that their job is to fill the air—or otherwise occupy people’s time—for 40 minutes each Sunday. Let me give you some ideas of new ways we need to approach callings to teach…
Callings to teach should be more about people and less about “teaching.” After bishopric members extend calls to members to teach, the next words should not be “Here is your lesson manual” or “Here’s where you go online to find your lesson material.” It should be, “Here is a list of students in your class. Let’s talk about them for a few minutes.” Those discussions should be followed by teacher orientation meetings with organization leaders.
For some, the idea of teaching a class brings feelings of fear and trepidation and self-consciousness at the thought of standing in front of a group of students and presenting things to them in ways that will keep their attention. This comes in part, I think, from a false understanding of what the calling is. The scriptures teach that “Perfect love casteth out fear.” I have learned that when I stand to speak in front of an audience and feel nervous, my nervousness dissipates when I look closely at the faces of the people I’m speaking to and ask myself what they are feeling.
The critical question a teacher faces each week is not, “What will I present for 40 minutes this coming Sunday?” but rather: Who are my students? How are they doing? Where are they in their relationship with God? How can I help strengthen their relationships to God?
Callings to teach should be more about learning and less about “teaching.” This is a major change! We must shift our focus from “teaching” per se to “learning.” Of course, there’s no such thing as teaching without learning, anyway, so if we’re not focused on learning, we’re going to accomplish little but filling space and time.
Once we consider the individuals we’re teaching and their needs, the next question is not, “How will I teach them?” but rather: “How will they learn this?” “What experience or experiences could they have in our classroom that will help them learn this principle?” “How will I engage my students in learning?”
Now I would like to add a caution about engaging students. Engaging students effectively does not mean forcing them to do things that make them uncomfortable. There are more than a few members of our church who skip Sunday School or Relief Society classes, for example, because they don’t trust their teacher to not make them answer questions they’re not prepared to answer or to read aloud when that makes them uncomfortable. Church must be a safe place, particularly for those who feel anxious about some social situations. There is no virtue in calling on people who don’t volunteer their own outward participation. This will more often cause them to shrink than turn them into discussion leaders. Socially, our church culture elevates people who are great public speakers, but we must be equally supportive of those whose participation is mostly inward.
Our main question must be: “How will my students learn this?” Not, “How will I teach this to my students?” It’s a critically important difference.
Callings to teach are invitations to enter a training program. I wish that in our church we had a student teaching program like colleges have for education majors. It would be great if people could serve as teachers while being under observation and receiving feedback and guidance from seasoned teachers. Of course, we don’t have that the way a university would. But. Ideally a call to teach is taken as an opportunity to learn and grow as a teacher.
Teachers can study the principles of “Teaching in the Savior’s Way.” Teachers can study “Teaching: No Greater Call.” Teachers can practice principles and skills and methods taught in those types of materials. Teachers can do a little self-evaluation after each class: “What was effective today? What wasn’t? What did I learn today about teaching?” Really brave teachers could invite someone to come watch them teach and provide feedback. Imagine teachers wanting to become better teachers to the point that they would invite some personal coaching! (I’m going to do it.)
Learning to be a great teacher is ultra-important for all members of the Church—first because of its importance in our homes; and second because of our responsibilities to share the gospel with others. All teachers should view the short time they get in teaching callings as an opportunity to learn and grow as a teacher.
Callings to teach are callings to leadership. We sometimes think incorrectly about leadership callings in the Church. We appropriately honor, follow, and sometimes even revere, those formally called to lead us. This is often especially true of living prophets and apostles and also of bishops.
But when the Lord told people during the Sermon on the Mount that they were the salt of the earth and the light of the world, we don’t understand Him to have been speaking to a gathering of formal religious leaders. We picture that, rather, as a gathering of humble men and women and surely some youth and children.
The very notions of teaching and leading are inseparable; they are almost interchangeable. There is a good reason why the Church Handbook refers people to Chapter 3 on Leadership when it discusses the calling of Teachers at other places in the Handbook. Elder Holland quoted President Hinckley in conference—and then repeated it a second time for emphasis. Pr. Hinckley said: “Effective teaching is the very essence of leadership in the Church.”
This, by the way, is why you find the stake presidency speaking in your Sacrament Meetings and in Priest Quorums and Relief Society and in 5th Sunday meetings and other places. We do not wish to shy away from our responsibility to teach. You cannot imagine how much joy I take from the incredible teaching abilities of Pr. Vernon and Pr. Madsen.
All members of the Church share the purpose of full-time missionaries: to invite others to come to the Savior and be healed by Him. All of us are leaders. All of us are teachers.
Callings to teach are callings to reactivate less-active members. This is one of the things about calls to teach I am most anxious to change in our stake. Isn’t it an interesting ritual we go through every Sunday where a roll is passed around Sunday School, marked off, and slid under the door?! Does anybody have any idea what happens with that and what purpose it serves? Well, we know what purpose it should serve!
When the Good Shepherd took roll and discovered that 99 of His sheep were present, he didn’t slide the roll back under the gate to the sheepfold and return to his less. He went after the one who was absent. That was the perfect model of a Priesthood or Relief Society instructor, a Young Men or Young Women’s advisor, a Sunday School or Primary teacher. That was the perfect model of a Gospel Doctrine teacher. How many Gospel Doctrine teachers reach out to the absent? All who don’t need to repent. You are not called to fill 40 minutes. You are called to save souls. This includes—and probably especially so—the souls who are not marked “present” on the roll.
The calling of a teacher is a call to strengthen the less active—the absent.
Lastly, callings to teach are about helping others learn the simple doctrines that will change their lives—not about exploring fringe questions of curiosity and speculation.
I am convinced that many of our members suffer from a lack of understanding of some of the important, basic principles of the Gospel. For example:
- What is the significance of “works” in my salvation? Will my works save me?
- Am I clean before the Lord right now or did I become unclean a few moments after I last took the sacrament and had an angry thought?
- What is the relationship between faith and agency?
- Why am I so distressed as a parent when God, the perfect parent, is happy?
- Does God forgive me if I repeat sins I’ve repented for?
- How many “R” words actually constitute all the steps of repentance? And what if I miss the sixth R on one of my 37 million sins?
- How are sins removed at baptism?
- Exactly what gets sealed to what in the temple?
My concerns on this subject were validated by a talk in General Conference a year ago. Elder Randall K. Bennett began his talk with these words:
“My heart sank during a recent meeting with wonderful Latter-day Saints. The question was asked, “Who desires to live with Heavenly Father again?” Every hand went up. The next question was “Who has confidence you’ll succeed?” Sadly and surprisingly, most hands went down.”
Why do we not have more confidence in the Atonement? As teachers, we need to focus on the most important, basic principles of the gospel that will bless our lives. Is it good for us to know how to think about multiple accounts of the first vision and seer stones and polygamy in the early days of the Restoration? I think so. But it is ultimately a better understanding of faith, repentance, ordinances, the Godhead, the Atonement, and the Plan of Salvation that we need the most.
Brothers and Sisters, I agree with the title of the book, “Teaching: No Greater Call.” We are all called to lead and we are all called to teach. Sometimes we receive formal callings to teach in organizations in the Church. When we do, let us worry less about teaching and more about people, how they’ll learn, what they need, how we will love and encourage the absent, and how we can become more effective at these things.
I testify that the Spirit of the Lord will inspire us as we seek to approach our callings as teachers in these ways and I do so in the name of Jesus Christ, amen.
[Given by Chris Juchau at the Priesthood Leadership session of Stake Conference, October 2016.]
Good morning, brethren. Thank you for being here this morning. My Patriarchal Blessing reminds me to attend faithfully all the meetings at which I am expected. I have tried to do that and it has blessed my life. You are in the right place and I join you in looking forward to being taught by Elder Worthen in a few minutes.
Sometimes it seems to me that when women are spoken to in the Church, they are provided comfort and reassurance—whereas men are told to buck up, shape up, and get with the program.
I have come to the conclusion that there is a “healthy” way of approaching life and understanding ourselves, which allows us to see ways in which we need to improve without being discouraged or frustrated (or perhaps demoralized) by it. It is, I believe, Heavenly Father’s desire that we strive for improvement from a position of security in the assurance that while we are striving, faithful, and observing our covenants, we are acceptable to the Lord in spite of our various needs for improvement.
And I believe that describes the vast majority of the men here this morning—faithful to the Savior, observant of and committed to covenants, and striving to magnify callings at home and in the Church. It is my testimony that we may do so from a position of confidence and trust in the Lord.
I would like to speak to you this morning about what must surely be the very most foundational aspect of effective priesthood leadership: personal righteousness. I often shy away from the word “righteous.” I suppose I confuse it with “self-righteous” sometimes and I often think of the Savior’s comment, “Why callest thou me good? There is none good but one, that is, God.” Nevertheless, in our healthy way of striving for improvement, personal righteousness is what we ought to be striving for.
Let me begin by quoting the first paragraph of Chapter 3 from the Church’s Handbook of Instructions (Book 2):
All Church leaders are called to help other people become “true followers of … Jesus Christ.” To do this, leaders first strive to be the Savior’s faithful disciples, living each day so that they can return to live in God’s presence. Then they can help others develop strong testimonies and draw nearer to Heavenly Father and Jesus Christ….
Leaders can best teach others how to be “true followers” by their personal example. This pattern—being a faithful disciple in order to help others become faithful disciples—is the purpose behind every calling in the Church.
This pattern—being a faithful disciple in order to help others become faithful disciples—is the purpose behind every calling in the Church.
I don’t think we talk about that pattern very much. Perhaps that’s because it seems so obvious. But I think we would do well to talk and teach about it more explicitly. When an Elders Quorum presidency, for example, calls a man as a quorum instructor, the discussion accompanying that call could include a discussion of this pattern: “You are being called, not to teach lessons, but to help others become faithful disciples of Jesus Christ—and to be able to do that effectively, you will need to be a faithful disciple, yourself. What do you need to do and how can I help?”
Such a discussion would also be appropriate for bishopric members who are training young men to be leaders in Aaronic Priesthood quorum presidency meetings. And we ought to discuss this pattern in our own presidency meetings.
Let me mention five fundamental areas of personal righteousness we need to all attend to. I would invite you to take notes and teach these things to those you lead. All come straight from the Handbook.
We should keep in mind that all men who bear the priesthood are called to lead. Some may, at the moment, have formal callings of leadership within the Church, but all are called by virtue of the priesthood, itself, to lead others to Christ, beginning with those in our own homes. Principles of priesthood leadership apply to all priesthood holders.
First, effective leaders must keep the commandments. This is a broad notion with myriad associated specifics and applications. All the law and the prophets are summarized in the commands to love God and to love our neighbors. At the heart of our efforts to keep the commandments should be a conscious striving for expressions of love toward God, toward our families, and toward all people.
To keep the commandments, we must be honest in all aspects of our lives. We must be faithful to our wives and our children in every way. We must honor the Sabbath meaningfully. And, we cannot be “Sunday Mormons” or publicly one way and privately another. The integrity of our professed devotion must extend to moments both seen and unseen.
An excellent guide for all of us with regard to the commandments is the pamphlet, “For the Strength of Youth.” In my family, our Family Home Evening lessons are often drawn from “For the Strength of Youth” which is certainly no less applicable to us than to our teenagers. It is full of good counsel and reminders, which, exactly as its title suggests, will strengthen us as we follow them.
Second, we should study the scriptures and the teachings of latter-day prophets. Studying the scriptures is, I believe, essential nutrition for our souls. Dietary nutrition makes for a good analogy. If I get a steady diet over the course of a week or a month of all the vitamins and nutrients my body needs, I may notice some fairly immediate effect, but the most important effects will be long-term. Conversely, if I eat a steady diet of junk food and empty calories for a week or a month, I may also notice some fairly immediate effects, but the most important effects of such a sustained diet will be long-term—only they won’t be that long term because I won’t live that long.
Similarly, I can study or not study scriptures and living prophets for a week or so and the short-term effects will be real but probably not staggering. A steady, consistent diet of God’s word, however—or the absence thereof—has tremendous mid- and long-term effects.
These days I find three other things particularly important about scripture study in addition to consistency.
One is a steady connection to the Book of Mormon. The purpose of Joseph Smith’s mission and the purpose of the Book of Mormon are to bring us to Christ. The Book of Mormon does do that. From my observation, members of the Church who grow skeptical of Joseph Smith, also grow skeptical of the Savior and sometimes lose their connection to Him. The critical effects of the Book of Mormon are therefore twofold: it brings us closer to the Savior in a direct way and it brings us closer to the Church, which also strengthens us in our relationship with the Savior.
Another is the importance of studying the words of living prophets. I recently began reviewing again conference talks that were given 12 and 18 and 24 months ago—and this time preserving in my own electronic document the words and messages from those conferences that particularly touch my spirit and my mind. Just as we ought not disconnect ourselves from Joseph Smith, we need to stay in touch with living prophets—all of which will help us come to the Savior.
Lastly, I have long believed that we need to be outstanding students of the gospels—Matthew, Mark, Luke, and John. There we learn so much about the Savior, about our Father in Heaven, and about their love for us.
Do you need to study scriptures for two hours every day? Not in my opinion. But meaningful time in them each day has critical short- and long-term effects on our spiritual well-being.
Third, to develop our own personal righteousness in order to be effective leaders, we must pray. Of course, there are prayers, and then there are prayers. Prayers should be meaningful and they should be bi-directional as much as possible. Prayers should include enough time to be still and listen to the thoughts and feelings we receive in return.
Prayers are best in my opinion when they are heavy on thanking and light on asking. We shouldn’t ask for things we’re not willing to do our part for. And sometimes we should pray for strength to endure challenges more than we pray for our challenges to be removed from us.
Prayers should be more than thanking and asking, though. They should include worship. Worship is personal and, in some ways, hard to define, but I believe it has a lot to do with the depth and sincerity of our gratitude and respect and of our recognition of God’s perfection and generosity toward us. We can feel those things when we pray—and feeling them benefits us.
Fourth, we should fast. We all know the scripture wherein the Savior taught that some problems are not solved except through prayer and fasting. Fasting shows devotion, earnestness, and submissiveness. This is true when we approach Fast Sunday purposefully—and also when we fast for special purposes outside of Fast Sunday. Fasting can help foster unity for families, wards, and quorums.
As with prayer, we might consider sometimes fasting without tying our fast to a request. We might fast purely as an expression of gratitude, an expression of humility, and an expression of worship.
Fasting connected to caring for the poor has many beautiful promises attached to it:
Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the Lord shall be thy rearward. Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am. (Isaiah 58:8-9)
Lastly, the Handbook mentions that if we are to lead effectively through our example, through personal righteousness, we should “humble ourselves before the Lord.” What does that mean?
Nearest I can tell, all significant blessings associated with salvation, other than the resurrection, are tied to our humility. In 2 Nephi we read:
Behold, he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered. (2 Nephi 2:7)
I am convinced that, other than our covenants, the one thing that will most enable the Savior to save and exalt us is the achievement of having and maintaining a broken heart and a contrite spirit. Such a heart reflects faith in the Savior. Such a heart moves us not to occasional repentance, but to constant repentance. Such a heart keeps me well within the bounds of my covenants and stops me from trying to test limits of obedience and submissiveness.
When the Savior encountered broken hearts during his earthly ministry, He responded with compassion and mercy. When he encountered proud or rebellious hearts, he responded with chastisement and justice. When I am sufficiently self-aware, I see that there is too much pride in my heart. It is in my moments of legitimate humility that I find myself most at peace with myself and with the Lord—and I find myself in a position of strength because it is His strength I am recognizing.
Brethren, let me say again: Holding the priesthood, and particularly the Melchizedek Priesthood, is a call to lead—to lead others to the Savior. The very term “priesthood leadership meeting” seems redundant. We who have come this morning have each been asked, though, to lead some specific people in some specific ways and our call to leadership is particularly clearly defined right now.
We will be most effective helping others come to the Savior when our own lives are in order, when our spirituality is healthy, and when we are striving for personal righteousness not just in our outward examples but in our very personal private lives.
That we may keep the commandments, study the word of God, pray, fast, humble ourselves, and do all other things that are necessary for our own spiritual strength is my prayer in the name of Jesus Christ, amen.
[Given by Chris Juchau at the Saturday evening of Stake Conference, October 2016.]
The Saturday Evening session of Stake Conference always brings together a wonderful group of people. I am saddened by the absence of those who are not here and I hope that all of us will reach out in appropriate ways especially to those who are not here for no other reason than it just not interesting them. But I am delighted to be with you tonight.
I once heard it said that spiritual maturity can be measured by the number of contradictions—or apparent contradictions—we are able to reconcile. Like the fact that I am, as the scriptures say, “less than the dust of the earth” and, at the same time, as the scriptures also teach, a child of God with potential to become like Him. I don’t know if it’s true that that’s how we should measure spiritual maturity, but it’s an interesting thought.
One of my concerns for the members of our stake is that we don’t reconcile very well the reality of our fallen state and carnal natures with the reality of the Atonement and its impact on us. We can get too sad and discouraged by our shortcomings, inadequacies, and imperfections and not take enough joy in the blessings of the Atonement, in the promises of our covenants, in the effectiveness of the Plan of Salvation, and in the myriad reasons for us to be joyful and at peace, even during a mortal experience that includes tragedies and great disappointments.
Yesterday I found myself singing along in my car with the Tabernacle Choir. Not to make light of life’s real tragedies but I often turn to the Tabernacle Choir following a close BYU football loss. I got curious about the song titled “This Is My Father’s World,” which I was singing along with and I googled it when I got to work. It’s a popular Christian hymn, included in a Methodist Hymnal and, I would imagine, many others. Let me share with you the last two stanzas:
This is my Father’s world.
O let me ne’er forget
that though the wrong seems oft so strong,
God is the ruler yet.
This is my Father’s world:
why should my heart be sad?
The Lord is King; let the heavens ring!
God reigns; let the earth be glad!
Tonight I would like to speak about a great source of joy and peace that we sometimes think of in unjoyful terms, but it is, in fact—or at least can be—joyful and that is repentance.
What is repentance and what is joyful about it?
I remember learning as a child, both at Church and at home, that repentance is a process with a number of discreet steps or aspects to it which can be specifically named and which all start with the letter R. How many of these steps or properties are there? I googled the “R’s of repentance” this week also and found a number of lists: I found 3 R’s, 4 R’s, 5 R’s, 6 R’s, 7 R’s, and 8 r’s. I may have found more than that if I’d looked harder, but I got tired of looking after I could find 9 R’s.
In my youthful mind, I saw these as sequential steps. First I needed to recognize, then I needed to experience remorse, then I need to recommit, and so on… I would need to go through this process for every sin of commission. Then I would need to recognize all my sins of omission and do the same. If I ever completed the steps for a particular sin but then committed the sin again, I would have thereby proven that Step 5, Reform, had not adequately happened after all, and then I would have to start again at Step 1.
Logically, to succeed at all that, I would essentially have to land at a place of perfection—where I never again repeated any sin and had paid at least some price for every sin I had committed. It almost seems like I wouldn’t even need the Savior in such a scenario, because I would repent myself into becoming just like Him in the end!
While the various R’s of repentance are all more or less present in genuine repentance, I no longer think of repentance in those terms. Nor do I think that Judgment Day will consist of me standing before the Lord while He reviews a very lengthy list of my debits and a short list of my credits.
When Enos and Alma the Younger received forgiveness of their sins in the Book of Mormon, had they gone through 4 or 6 or 8 discreet steps for every sin in their past? When Jesus declared forgiveness to the paralyzed man lowered through the roof or to the woman who bathed his feet in her tears and washed his feet with her hair, had those people gone through these steps?
Let me mention something else from my childhood that I now think of differently. I grew up around a lot Evangelical (or “Born-Again”) Christians who, thankfully, had a large impact on me. Two of my Jr. High School teachers used to try to convince me that I wasn’t a Christian because Mormons place so much emphasis on “works.” That introduced me to the whole debate about faith versus works and what saves us and what doesn’t and I learned to look down upon the protestant emphasis on faith and their downplaying of works. After all, “faith without works is dead,” I learned. We cannot be saved by faith alone. Our actions matter. I might have even thought at one point that our works will save us.
My views on this have matured since my youth. I now believe my protestant friends understood some things better than I did. Do my works matter? Of course they do. I have covenanted to be obedient. And the Savior said, “If ye love me, keep my commandments.” But if my works are going to save me, I’m doomed—even in spite of good efforts—and even if I can remember every step of repentance for every sin I commit.
Faith in Jesus Christ, however, is the first principle of the gospel and to love God is the first commandment. I believe more than ever today that the good works, the obedience, and the commandment-keeping that matter most are the ones that emerge from sincere faith in the Savior and genuine love for our Father in Heaven. I believe that our good works and efforts are more of a reflection of the depth of our faith in the Savior who will save us, than they are the things that will save us, themselves.
It is because of the value of our faith and love that Elder Holland’s recent teaching makes most sense to me. He said, “The great thing about the gospel is we get credit for trying, even if we don’t always succeed.” Where our works fall short, our faith and love can still qualify and validate our effort. Six times—in the Bible, the Book of Mormon, and the Doctrine and Covenants—the Lord refers to the “thoughts and intents of the heart.” Because many times the sincerity of our hearts will trump the failures of our efforts.
But back to the question of “What is repentance?” The LDS Bible Dictionary says “repentance” means “a turning of the heart and will toward God and a renunciation of sin.” It also alludes to a change of mind and a new view about God and ourselves.
Sin is when we willfully disobey God or fail to act the way we know He wants us to. Just as righteous actions reveal faith in God and love for God, sin reveals a heart that is not turned toward God, that is not soft toward Him, that is not sufficiently broken and contrite.
Repentance occurs when our hard hearts soften, when they break in a sense, and seek to realign themselves with God—followed by our behavior and/or our valiant, sincere attempts to change our behavior. As Elder Holland indicated, God is patient with the sincere heart which earnestly strives, even when the desired result is not yet accomplished. To repent is to turn—our hearts, our wills, our minds, our behaviors.
As I’ve gotten older and learned more, there are three interesting things I’ve come to believe about repentance and forgiveness.
One is that we cannot really repent of just one sin at a time. We may focus on changing a particular behavior, we might even change one behavior at a time, but repentance includes a broken heart, a contrite spirit, an effort to realign my whole self with God. Seeking to give God part of my heart while holding back another part doesn’t make the first part very sincere. Perhaps this is why we remember hearing the Savior declare people’s sins forgiven, as in all of their sins; we don’t hear him saying that just some of their sins are forgiven them.
Another is that God is patient with the serial sinner who keeps on trying. In Luke he instructed his disciples, “If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.” Similarly, I believe that as many times as we sincerely turn our hearts again toward God, He extends forgiveness to us. Satan will seek to discourage us by tempting us to think that we will not be forgiven and to shrink with discouragement. The Godhead, however, whisper to us to get up and keep going and they will stay with us while we continue forward.
The third is that I believe God’s forgiveness comes at the speed of a changed heart. Our attempts to reform our thought and behavior patterns may take a little time even with great effort, but the Lord requires—and judges—the heart even while he allows our behaviors to demonstrate the sincerity of our hearts.
Is there joy in repentance? Of course! Enos and Alma experienced joy!
That’s like asking whether it is good to return to a home we love after an absence. It’s like asking if lost sheep are glad to be found. It’s like asking if the prodigal son felt the warmth of his father’s embrace.
It might seem strange that a process filled with “godly sorrow” can also be joyful. But where does the joy come from?
The joy comes from completing the process. If I made a list of R-words to describe the repentance experience, I would end with “receive,” as in “receive the love and forgiveness of the Lord through faith in Him and His atonement.” You see, faith and repentance are completely intertwined. My faith in God motivates me to turn and re-turn my heart to Him again and again. My faith drives me to repent. And it is that same faith that allows me to receive the blessings of the Atonement and of forgiveness and of standing clean before the Lord (even now and not just “some day”) because I believe now and trust now in the good news of the Gospel. Our joy is in the Savior and it is both present and future.
Now one more point before I close…
Some sins are bigger than others and sometimes our sins are particularly egregious, making the repentance experience particularly acute with regards to personal sorrow, even pain. At the same time, our joy from those experiences can also be particularly specific. Many people experience a joyful sense of relief when confessing an egregious sin to their bishop. Joy continues in such circumstances as people progress with behavioral changes and efforts to make restitution. It culminates when a person exercises faith to believe that they have truly demonstrated a heart changed toward God and that God has responded.
But what about you and most of us most of the time when we are dealing only with myriad personal shortcomings and smaller-ish mistakes? What about the soul—like most here tonight—who is generally and quite constantly striving to the do the right things and is not rebellious or willfully neglectful toward God? Do we repent? And do we experience joy?
My purpose tonight, knowing that I am speaking to many such people, is to invite you to a lifestyle which practices and experiences both a constantly broken and contrite spirit which constantly and over-and-over-again turns itself toward God—and simultaneously experiences the joy of knowing that the Lord accepts your sincerely humble and submissive heart and does, in fact, just as our baptismal covenant with Him indicates, cleanse us through the Holy Ghost, and forgive us of our sins. I am inviting you to experience both contrition and joy at the same time, which may seem like two contradictory things, but they’re not. They are more “cause and effect.”
Let us not understand repentance merely as the string of steps we go through when we have done something particularly bad. Let us live repentance as a lifestyle, with a heart that is constantly contrite, with a consistent love of God; and while we do that, let us enjoy the promise of an ongoing cleansing of our souls by the Holy Ghost and with complete faith and trust that the promises of the Atonement apply to us both now and in our futures. Let us live joyfully contrite, at least comforted, if not ecstatic about the reality of the Atonement and the reality of its effects on us. In the name of Jesus Christ, amen.