From stake video message, October 2022.
This topic has been on my mind for quite some time. I’ve mentioned that publicly on a couple of occasions and somebody told me the other day to finally get off my duff and say whatever it is I have to say. So here I am to say a few words about the quality of modesty—which is much more a trait of character than it is a manner of dress or undress.
It seems to me that modesty was a topic we would often hear spoken of in the Church—maybe 10, 20, 30 years ago—but which is seldom addressed today. When it was spoken of, it was almost always (in my memory, at least) spoken of in the sense of wearing sufficient clothing to cover our bodies in the right places—but was seldom spoken of in terms of its broader meaning. I think that discussing modesty so narrowly—without the context of its broader meaning—left people with too little understanding of the ”why” issues behind modest dress.
Dressing modestly is important. It’s very important. And it’s very important for everyone, male and female. The topic of modest dress as it relates to men and boys has been heavily under-addressed in my view. Modest dress absolutely applies to men and boys. It is important for women and girls also.
But let’s put modest dress in the context of the whole word.
Helpfully, the Church’s website defines modesty as “an attitude of propriety and decency in dress, grooming, language, and behavior.” It adds, “If we are modest, we do not draw undue attention to ourselves. Instead, we seek to ‘glorify God in our body and in our spirit.’”
The ideal example of modesty in its broadest sense was, of course, Jesus, who was constantly trying to deflect the praise and credit given to him and redirect it toward his Father in Heaven whom he sought to glorify. He didn’t do this by pounding his chest and pointing to the sky when he did well or by kneeling in prayer on national television. He certainly never celebrated himself through a “missionary farewell.”
Modesty in its total sense is closely related to other God-like attributes such as humility and meekness. One does not imagine a meek, humble person trying to draw attention to themselves, being loud or flashy or visibly self-absorbed. Perhaps the charge we receive in the temple to avoid lightmindedness and loud laughter refers in part to living our lives in ways that reflect attitudes of modesty.
Modesty seems to be born from a proper understanding of ourselves and who we are—including our gifts and potential—and our weaknesses and limitations. A modest person sees in themselves seeds of divinity, of potential, of strength and has respect for who they are—such respect that they do not degrade themselves by untoward dress, language, behaviors, and self-spotlighting.
A modest person also sees that other people are equally important and divine—and that God, himself, stands so far above us in terms of his development and perfections that we are each small in comparison to him and ordinary in comparison to others—which, again, demotivates us from trying to place ourselves above or beyond others.
A modest person neither over-estimates nor under-underestimates his or her significance relative to God or to others.
Immodesty, including in language and behavior (and dress), is distracting and incompatible with the Spirit of God.
The pursuit of immodesty is also self-destructive. Our true value is found in knowing our place and relationship to God. It is found in learning to see ourselves as He sees us. It is found in relying on His strength and on His abilities and His perfections more than on our own. When we seek to establish our value based on how we are heard or seen by others, it only leads to forms of attention that do not provide the healthy sense of value and the healthy perspective on our importance that we could all enjoy.
Immodesty is also related to a negative word we hear in the temple: defile. To defile something is to turn it from holy to profane. It is to take something with divine significance and de-value it.
In the temple, we are told that if we are faithful and do not defile the garment, then wearing it will bless and protect us. (Personally, I don’t think the protection spoken of there is particularly physical. Jesus said to fear not the things that can hurt the body but to fear the things that can hurt the soul—and I think the protection provided by the garment is consistent with that. Perhaps it may help protect us physically also—we certainly hear stories from time to time of such things—but I doubt that’s the primary point.)
We would defile the garment by treating it with indifference or by reducing its value or significance in our own hearts. We would defile the garment by failing to hear and receive the message that God is trying to send to us by giving it to us to wear night and day.
When we are immodest in dress, we may defile the garment by minimizing it, which can occur in many ways.
When we are immodest in words and behavior, we may not defile the garment directly, but we do distract from things of the Spirit and we do defile the things of God. Jesus said to the Nephites, “Hold up your light that it may shine unto the world.” That would sound like an invitation to immodesty and to drawing attention to ourselves if it weren’t for the next sentence, which says, “I am the light which ye shall hold up—that which ye have seen me do.”
John the Baptist said, speaking of Jesus, “He must increase, but I must decrease.”
To be modest is to hold up the light of Jesus. Not by holding up the light—or the language, dress, or behavior—that says, “look at me,” but by having the quietly strong and humble attitude of looking to Him and gently trying to help others do the same.
I believe that modesty is an attribute of strength, and that immodesty is an attribute of weakness. The outward signs of modesty or immodesty—whether behavior, language, or dress—are simply outward signs of the quiet strength we either have or we lack.
Each of us, however, can gain that quiet strength by exercising faith in the Savior and faith in our Heavenly Father’s plan for our happiness. We gain strength by understanding that we really are His sons and daughters—and by understanding that we really are (or can be if we’re not already) in a covenant relationship with Him whereby we are bound to Him and He is bound to us. We gain that quiet, internal strength by repenting and by exercising faith that sincere repentance leads to forgiveness. We gain that quiet, resolute strength by recognizing the presence of the Holy Ghost and seeking more of it.
Brothers and Sisters, each of us has true, powerful reasons for acknowledging our value in full humility and strength—and of recognizing also our weakness and our dependence on God. But our God loves us and will lift us if we will turn to Him in humility.
May we each do so. May we be filled with gratitude for God’s kindness to us and for the possibilities he provides us. May we be filled with a sense of our value, born of a proper understanding of who we are—and may we be filled with humility for who we aren’t yet and for our dependence on our Father, our Savior, and the Holy Ghost. May we thrive with a proper and healthy sense of self that is reflected in our words, our dress, and our behavior. 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.