When Thou Art Converted (D. Todd Christofferson of the Presidency of the Seventy, April 2004 General Conference)

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How can you become converted? How can you make the gospel of Jesus Christ not just an influence in your life but the controlling influence and, indeed, the very core of what you are?

My comments are directed particularly to young people, although I hope they may be helpful to everyone.

Years ago when I served as a stake president, a man came to confess a transgression. His confession surprised me. He had been an active member of the Church for years. I wondered how a person with his experience could have committed the sin that he did. After some pondering, it came to me that this brother had never become truly converted. Despite his Church activity, the gospel had not penetrated his heart. It was only an external influence in his life. When he was in wholesome environments, he kept the commandments, but in a different environment, other influences might control his actions.

How can you become converted? How can you make the gospel of Jesus Christ not just an influence in your life but the controlling influence and, indeed, the very core of what you are? The ancient prophet Jeremiah spoke of the law of God, the gospel, being written in our hearts. He quotes the Lord speaking about us, His people in the latter days: “I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.” 1

Do you want this for yourself? I can tell you how that can happen, but it must be something you want. The gospel cannot be written in your heart unless your heart is open. Without a heartfelt desire, you can participate in sacrament meetings, classes, and Church activities and do the things I will tell you, but it won’t make much difference. But if your heart is open and willing, like the heart of a child, 2 let me tell you what you can do to be converted.

As a first step, you must lay aside any feeling of pride that is so common in the world today. By this I mean the attitude that rejects the authority of God to rule in our lives. This attitude was described by the Lord to Joseph Smith when He said, “They seek not the Lord to establish his righteousness, but every man walketh in his own way, and after the image of his own god.” 3 You hear it expressed today in phrases such as “Do your own thing” or “Right and wrong depend on what I feel is right for me.” That attitude is a rebellion against God, just as Lucifer rebelled against God in the premortal world. He rejected God’s right to declare the truth and establish the law. 4 Satan wanted, and still wants, the power to declare arbitrarily what is right and wrong. Our beloved Creator does not force us to accept His authority, but willingly submitting to that authority is the first step in conversion.

Further, for the gospel to be written in your heart, you need to know what it is and grow to understand it more fully. That means you will study it. 5 When I say “study,” I mean something more than reading. It is a good thing sometimes to read a book of scripture within a set period of time to get an overall sense of its message, but for conversion, you should care more about the amount of time you spend in the scriptures than about the amount you read in that time. I see you sometimes reading a few verses, stopping to ponder them, carefully reading the verses again, and as you think about what they mean, praying for understanding, asking questions in your mind, waiting for spiritual impressions, and writing down the impressions and insights that come so you can remember and learn more. Studying in this way, you may not read a lot of chapters or verses in a half hour, but you will be giving place in your heart for the word of God, and He will be speaking to you. Remember Alma’s description of what it feels like: “It beginneth to enlarge my soul; yea, it beginneth to enlighten my understanding, yea, it beginneth to be delicious to me.” 6 You will know that the gospel is being written in your heart, that your conversion is happening, as the word of the Lord from His prophets, past and present, feels more and more delicious to your soul.

I mentioned praying as you study to understand the scriptures, but your prayers must not be limited to that. In the Book of Mormon, Amulek tells us we should pray about everything in our lives. He says, “Pour out your souls [to God] in your closets, and your secret places, and in your wilderness.” 7 Your Heavenly Father wants you to pray about your hopes and fears, your friends and family, your school and work, and the needs of those around you. Most of all, you should pray to be filled with the love of Christ. This love is given to those who are true followers of Jesus Christ, who ask for it with all the energy of their heart. 8 This love is the fruit of the tree of life, 9 and tasting it is a major part of your conversion because once you have felt your Savior’s love for you, even the smallest part, you will feel secure, and a love for Him and for your Heavenly Father will grow within you. In your heart you will want to do what these holy beings ask of you. Go often to your closet, your secret place, your wilderness. Thank God for your blessings; ask for His help; ask Him to bestow upon you the pure love of Christ. Sometimes fasting will help.

After Amulek talked about prayer, he spoke about something else that is an important element of your conversion—serving others. Otherwise, he said, “your prayer is vain, and availeth you nothing.” 10 In other words, to be converted, you must not only open your heart to a knowledge of the gospel and the love of God, you must practice the gospel law. You cannot fully understand or appreciate it unless you personally apply it in your life. Jesus said that He came to serve, not to be served. 11 So it must be with you. You must look outward and care about others. You can be compassionate; you can be friendly; you can share; you can help others in a hundred small ways. As you do, the gospel of Jesus Christ will become a part of you.

Let me mention one other thing. In ancient times when people wanted to worship the Lord and seek His blessings, they often brought a gift. For example, when they went to the temple, they brought a sacrifice to place on the altar. After His Atonement and Resurrection, the Savior said He would no longer accept burnt offerings of animals. The gift or sacrifice He will accept now is “a broken heart and a contrite spirit.” 12 As you seek the blessing of conversion, you can offer the Lord the gift of your broken, or repentant, heart and your contrite, or obedient, spirit. In reality, it is the gift of yourself—what you are and what you are becoming.

Is there something in you or in your life that is impure or unworthy? When you get rid of it, that is a gift to the Savior. Is there a good habit or quality that is lacking in your life? When you adopt it and make it part of your character, you are giving a gift to the Lord. 13 Sometimes this is hard to do, but would your gifts of repentance and obedience be worthy gifts if they cost you nothing? 14 Don’t be afraid of the effort required. And remember, you don’t have to do it alone. Jesus Christ will help you make of yourself a worthy gift. His grace will make you clean, even holy. Eventually, you will become like Him, “perfect in Christ.” 15

With conversion, you will wear a protective armor, “the whole armour of God,” 16 and the words of Christ, which come by the Holy Spirit, “will tell you all things” you should do. 17

In 1992 two sister missionaries in Zagreb, Croatia, were returning to their apartment one evening. Their last teaching appointment had been some distance away, and it was getting dark. Several men on the trolley made crude comments and became rather menacing. Feeling threatened, the sisters got off the trolley at the next stop just as the doors closed so no one could follow them. Having avoided that problem, they realized they were in a place unknown to either of them. As they turned to look for help, they saw a woman. The missionaries explained that they were lost and asked the woman if she could direct them. She knew where they could find another trolley to take them home and invited them to follow her. On the way they had to pass a bar with patrons sitting along the sidewalk in the gathering darkness. These men also appeared threatening. Nevertheless, the two young women had the distinct impression that the men could not see them. They walked by, apparently invisible to those who might have had a mind to harm them. When the sisters and their guide reached the stop, the trolley they needed was just arriving. They turned to thank the woman, but she was nowhere to be seen. 18

These missionaries were furnished a guide and other blessings to protect them physically. As you become converted, you will have comparable protections to keep you from temptation and deliver you from evil. 19 Sometimes evil will not find you. Sometimes you will be protected when evil is made invisible to you. Even when you must confront it directly, you will do so with faith, not fear.

We have talked of desire, submissiveness to God, study, prayer, service, repentance, and obedience. From these, coupled with your worship and activity in Church, will come testimony and conversion. The gospel won’t be just an influence in your life—it will be what you are. Plead with God in the name of Christ to write the gospel in your mind that you may have understanding and in your heart that you may love to do His will. 20 Pursue this blessing diligently and patiently, and you will receive it, for God “is gracious and merciful, … and of great kindness.” 21 I so bear witness in the name of Jesus Christ, amen.

Notes:

 1.  Jer. 31:33. Ezekiel said conversion is like the Lord taking away our “stony heart” and giving us a heart that loves Him and His gospel (see Ezek. 11:19–20). Surely this is what happened to the people of King Benjamin when they said their hearts had been changed and they didn’t even want to do evil anymore “but to do good continually” (Mosiah 5:2).

 2. See Matt. 18:3–4.

 3.  D&C 1:16; see also Hel. 12:6.

 4. See D&C 76:25–29.

 5. We are exceptionally fortunate to have so much of the recorded word of God at our fingertips. In prior ages of the world’s history, very few people had copies of the scriptures in their possession. They had to try to remember what they could whenever they heard scriptures read in sermons. What an incomparable blessing that you can have your own copy to read whenever you want. You can see how the gospel works in the lives of people who were converted, from Adam’s time down to our own time.

 6.  Alma 32:28.

 7.  Alma 34:26.

 8. See Moro. 7:47–48.

 9. See 1 Ne. 11:21–23.

 10.  Alma 34:28.

 11. See Mark 10:45. Christ told Peter that when he was converted, he should strengthen his brethren (see Luke 22:32).

 12.  3 Ne. 9:20.

 13. Along with the scriptures, the pamphlet For the Strength of Youth (2001) can guide you.

 14. Once when King David prepared to offer a sacrifice to the Lord, a loyal subject said he would give the king the place, the animals, and the firewood to make the sacrifice. But David declined, saying, “I will surely buy it of thee at a price: neither will I offer burnt offerings unto the Lord my God of that which doth cost me nothing” (2 Sam. 24:24).

 15. See Moro. 10:32–33.

 16. See Eph. 6:13–17.

 17.  2 Ne. 32:3.

 18. As related by Sister Nicole Christofferson Miller.

 19. See Matt. 6:13.

 20. See Heb. 8:10; Heb. 10:16.

 21.  Joel 2:13. “Draw near unto me and I will draw near unto you; seek me diligently and ye shall find me; ask, and ye shall receive; knock, and it shall be opened unto you” (D&C 88:63).

Two Lines of Communication (Dallin H. Oaks of the Quorum of the Twelve Apostles, October 2010 General Conference)

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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. If personal religious practice relies too much on the personal line, individualism erases the importance of divine authority. If personal religious practice relies too much on the priesthood line, individual growth suffers. The children of God need both lines to achieve their eternal destiny. The restored gospel teaches both, and the restored Church provides both.

Our Heavenly Father has given His children two lines of communication with Him—what we may call the personal line and the priesthood line. All should understand and be guided by both of these essential lines of communication.

I. The Personal Line

In the personal line we pray directly to our Heavenly Father, and He answers us by the channels He has established, without any mortal intermediary. We pray to our Heavenly Father in the name of Jesus Christ, and He answers us through His Holy Spirit and in other ways. The mission of the Holy Ghost is to testify of the Father and the Son (see John 15:26; 2 Nephi 31:18; 3 Nephi 28:11), to guide us into truth (see John 14:26; 16:13), and to show us all things we should do (see 2 Nephi 32:5). This personal line of communication with our Heavenly Father through His Holy Spirit is the source of our testimony of truth, of our knowledge, and of our personal guidance from a loving Heavenly Father. It is an essential feature of His marvelous gospel plan, which allows each one of His children to receive a personal witness of its truth.

The direct, personal channel of communication to our Heavenly Father through the Holy Ghost is based on worthiness and is so essential that we are commanded to renew our covenants by partaking of the sacrament each Sabbath day. In this way we qualify for the promise that we may always have His Spirit to be with us, to guide us.

On this personal line of communication with the Lord, our belief and practice is similar to that of those Christians who insist that human mediators between God and man are unnecessary because all have direct access to God under the principle Martin Luther espoused that is now known as “the priesthood of all believers.” I will say more of that later.

The personal line is of paramount importance in personal decisions and in the governance of the family. Unfortunately, some members of our church underestimate the need for this direct, personal line. Responding to the undoubted importance of prophetic leadership—the priesthood line, which operates principally to govern heavenly communications on Church matters—some seek to have their priesthood leaders make personal decisions for them, decisions they should make for themselves by inspiration through their personal line. Personal decisions and family governance are principally a matter for the personal line.

I feel to add two other cautions we should remember in connection with this precious direct, personal line of communication with our Heavenly Father.

First, in its fulness the personal line does not function independent of the priesthood line. The gift of the Holy Ghost—the means of communication from God to man—is conferred by priesthood authority as authorized by those holding priesthood keys. It does not come merely by desire or belief. And the right to the continuous companionship of this Spirit needs to be affirmed each Sabbath as we worthily partake of the sacrament and renew our baptismal covenants of obedience and service.

Similarly, we cannot communicate reliably through the direct, personal line if we are disobedient to or out of harmony with the priesthood line. The Lord has declared that “the powers of heaven cannot be controlled nor handled only upon the principles of righteousness” (D&C 121:36). Unfortunately, it is common for persons who are violating God’s commandments or disobedient to the counsel of their priesthood leaders to declare that God has revealed to them that they are excused from obeying some commandment or from following some counsel. Such persons may be receiving revelation or inspiration, but it is not from the source they suppose. The devil is the father of lies, and he is ever anxious to frustrate the work of God by his clever imitations.

II. The Priesthood Line

Unlike the personal line, in which our Heavenly Father communicates with us directly through the Holy Ghost, the priesthood line of communication has the additional and necessary intermediaries of our Savior, Jesus Christ; His Church; and His appointed leaders.

Because of what He accomplished by His atoning sacrifice, Jesus Christ has the power to prescribe the conditions we must fulfill to qualify for the blessings of His Atonement. That is why we have commandments and ordinances. That is why we make covenants. That is how we qualify for the promised blessings. They all come through the mercy and grace of the Holy One of Israel, “after all we can do” (2 Nephi 25:23).

During His earthly ministry, Jesus Christ conferred the authority of the priesthood that bears His name and He established a church that also bears His name. In this last dispensation, His priesthood authority was restored and His Church was reestablished through heavenly ministrations to the Prophet Joseph Smith. This restored priesthood and this reestablished Church are at the heart of the priesthood line.

The priesthood line is the channel by which God has spoken to His children through the scriptures in times past. And it is this line through which He currently speaks through the teachings and counsel of living prophets and apostles and other inspired leaders. This is the way we receive the required ordinances. This is the way we receive calls to service in His Church. His Church is the way and His priesthood is the power through which we are privileged to participate in those cooperative activities that are essential to accomplishing the Lord’s work. These include preaching the gospel, building temples and chapels, and helping the poor.

In respect to this priesthood line, our belief and practice is similar to the insistence of some Christians that authoritative ordinances (sacraments) are essential and must be performed by one authorized and empowered by Jesus Christ (see John 15:16). We believe the same but of course differ with other Christians on how we trace that authority.

Some members or former members of our church fail to recognize the importance of the priesthood line. They underestimate the importance of the Church and its leaders and its programs. Relying entirely on the personal line, they go their own way, purporting to define doctrine and to direct competing organizations contrary to the teachings of prophet-leaders. In this they mirror the modern hostility to what is disparagingly called “organized religion.” Those who reject the need for organized religion reject the work of the Master, who established His Church and its officers in the meridian of time and who reestablished them in modern times.

Organized religion, established by divine authority, is essential, as the Apostle Paul taught:

“For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

“Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Ephesians 4:12–13).

We should all remember the Lord’s declaration in modern revelation that the voice of the Lord’s servants is the voice of the Lord (see D&C 1:38; 21:5; 68:4).

I feel to add two cautions we should remember in connection with reliance on the vital priesthood line.

First, the priesthood line does not supersede the need for the personal line. We all need a personal testimony of truth. As our faith develops, we necessarily rely on the words and faith of others, like our parents, teachers, or priesthood leaders (see D&C 46:14). But if we are solely dependent on one particular priesthood leader or teacher for our personal testimony of the truth instead of getting that testimony through the personal line, we will be forever vulnerable to disillusionment by the action of that person. When it comes to a mature knowledge or testimony of the truth, we should not be dependent on a mortal mediator between us and our Heavenly Father.

Second, like the personal line, the priesthood line cannot function fully and properly in our behalf unless we are worthy and obedient. Many scriptures teach that if we persist in serious violations of the commandments of God, we are “cut off from his presence” (Alma 38:1). When that happens, the Lord and His servants are seriously inhibited in giving us spiritual help and we cannot obtain it for ourselves.

History provides us a vivid example of the importance of the Lord’s servants being in tune with the Spirit. The young Prophet Joseph Smith could not translate when he was angry or upset.

David Whitmer recalled: “One morning when he was getting ready to continue the translation, something went wrong about the house and he was put out about it. Something that Emma, his wife, had done. Oliver and I went up stairs, and Joseph came up soon after to continue the translation, but he could not do anything. He could not translate a single syllable. He went down stairs, out into the orchard and made supplication to the Lord; was gone about an hour—came back to the house, asked Emma’s forgiveness and then came up stairs where we were and the translation went on all right. He could do nothing save he was humble and faithful.” 1

III. The Need for Both Lines

I will conclude with further examples of the need for both of the lines our Heavenly Father has established for communication with His children. Both lines are essential to His purpose to bring about the immortality and eternal life of His children. An early scriptural account of this need is in Father Jethro’s counsel that Moses should not try to do so much. The people were waiting upon their priesthood leader from morning till night to “enquire of God” (Exodus 18:15) and also to “judge between one and another” (verse 16). We often note how Jethro counseled Moses to delegate by appointing judges to handle the personal conflicts (see verses 21–22). But Jethro also gave Moses counsel that illustrates the importance of the personal line: “Thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do” (verse 20; emphasis added).

In other words, Israelites who followed Moses should be taught not to bring every question to that priesthood leader. They should understand the commandments and seek inspiration to work out most problems for themselves.

Recent events in the nation of Chile illustrate the need for both lines. Chile suffered a devastating earthquake. Many of our members lost homes; some lost family members. Many lost confidence. Quickly—because our church is prepared to respond to such disasters—food, shelter, and other material aid was provided. The Saints of Chile heard the voice of the Lord through His Church and its leaders responding to their material needs. But however sufficient the priesthood line, it was not enough. Each member needed to seek the Lord in prayer and receive the direct message of comfort and guidance that comes through the Holy Spirit to those who seek and listen.

Our missionary work is another example of the need for both lines. The men and women who are called to be missionaries are worthy and willing because of the teachings they have received through the priesthood line and the testimony they have received through the personal line. They are called through the priesthood line. Then, as representatives of the Lord and under the direction of His priesthood line, they teach investigators. Sincere seekers after truth listen, and the missionaries encourage them to pray to know the truth of the message for themselves through the personal line.

A final example applies these principles to the subject of priesthood authority in the family and the Church. 2 All priesthood authority in the Church functions under the direction of one who holds the appropriate priesthood keys. This is the priesthood line. But the authority that presides in the family—whether father or single-parent mother—functions in family matters without the need to get authorization from anyone holding priesthood keys. That is like the personal line. Both lines must be functioning in our family life and in our personal lives if we are to have the growth and achieve the destiny identified in our Heavenly Father’s plan for His children.

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. If personal religious practice relies too much on the personal line, individualism erases the importance of divine authority. If personal religious practice relies too much on the priesthood line, individual growth suffers. The children of God need both lines to achieve their eternal destiny. The restored gospel teaches both, and the restored Church provides both.

I testify of the Lord’s prophet, President Thomas S. Monson, who holds the keys that govern the priesthood line. I testify of the Lord Jesus Christ, whose church this is. And I testify of the restored gospel, whose truth can be known by each of us through the precious personal line to our Heavenly Father. In the name of Jesus Christ, amen.

References:

1. In “Letter from Elder W. H. Kelley,” The Saints’ Herald, Mar. 1, 1882, 68. A similar report is quoted in B. H. Roberts, A Comprehensive History of the Church, 1:131.

2. See Dallin H. Oaks, “Priesthood Authority in the Family and the Church,” Liahona and Ensign, Nov. 2005, 24–27.

Receive the Holy Ghost (David A. Bednar of the Quorum of the Twelve Apostles, October 2010 General Conference)

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These four words—“Receive the Holy Ghost”—are not a passive pronouncement; rather, they constitute a priesthood injunction—an authoritative admonition to act and not simply to be acted upon.

My message focuses on the importance of striving in our daily lives to actually receive the Holy Ghost. I pray for and invite the Spirit of the Lord to instruct and edify each of us.

The Gift of the Holy Ghost

In December of 1839, while in Washington, D.C., to seek redress for the wrongs done to the Missouri Saints, Joseph Smith and Elias Higbee wrote to Hyrum Smith: “In our interview with the President [of the United States], he interrogated us wherein we differed in our religion from the other religions of the day. Brother Joseph said we differed in mode of baptism, and the gift of the Holy Ghost by the laying on of hands. We considered that all other considerations were contained in the gift of the Holy Ghost” (Teachings of Presidents of the Church: Joseph Smith [2007], 97).

The Holy Ghost is the third member of the Godhead; He is a personage of spirit and bears witness of all truth. In the scriptures the Holy Ghost is referred to as the Comforter (see John 14:16–27; Moroni 8:26), a teacher (see John 14:26; D&C 50:14), and a revelator (see 2 Nephi 32:5). Revelations from the Father and the Son are conveyed through the Holy Ghost. He is the messenger for and the witness of the Father and the Son.

The Holy Ghost is manifested to men and women on the earth both as the power and as the gift of the Holy Ghost. The power can come upon a person before baptism; it is the convincing witness that Jesus Christ is our Savior and Redeemer. Through the power of the Holy Ghost, sincere investigators can acquire a conviction of the truthfulness of the Savior’s gospel, of the Book of Mormon, of the reality of the Restoration, and of the prophetic calling of Joseph Smith.

The gift of the Holy Ghost is bestowed only after proper and authorized baptism and by the laying on of hands by those holding the Melchizedek Priesthood. The Lord declared:

“Yea, repent and be baptized, every one of you, for a remission of your sins; yea, be baptized even by water, and then cometh the baptism of fire and of the Holy Ghost. …

“And whoso having faith you shall confirm in my church, by the laying on of the hands, and I will bestow the gift of the Holy Ghost upon them” (D&C 33:11, 15).

The Apostle Paul made this practice clear to the Ephesians when he asked:

“Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.

“And he said unto them, Unto what then were ye baptized? And they said, Unto John’s baptism.

“Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.

“When they heard this, they were baptized in the name of the Lord Jesus.

“And when Paul had laid his hands upon them, the Holy Ghost came on them” (Acts 19:2–6).

Baptism by immersion is “the introductory ordinance of the gospel, and must be followed by baptism of the Spirit in order to be complete” (Bible Dictionary, “Baptism”). The Prophet Joseph Smith explained that “baptism is a holy ordinance preparatory to the reception of the Holy Ghost; it is the channel and key by which the Holy Ghost will be administered. The Gift of the Holy Ghost by the laying on of hands, cannot be received through the medium of any other principle than the principle of righteousness” (Teachings: Joseph Smith, 95–96).

The ordinance of confirming a new member of the Church and bestowing the gift of the Holy Ghost is both simple and profound. Worthy Melchizedek Priesthood holders place their hands upon the head of an individual and call him or her by name. Then, by the authority of the holy priesthood and in the name of the Savior, the individual is confirmed a member of The Church of Jesus Christ of Latter-day Saints, and this important phrase is uttered: “Receive the Holy Ghost.”

The simplicity of this ordinance may cause us to overlook its significance. These four words—“Receive the Holy Ghost”—are not a passive pronouncement; rather, they constitute a priesthood injunction—an authoritative admonition to act and not simply to be acted upon (see 2 Nephi 2:26). The Holy Ghost does not become operative in our lives merely because hands are placed upon our heads and those four important words are spoken. As we receive this ordinance, each of us accepts a sacred and ongoing responsibility to desire, to seek, to work, and to so live that we indeed “receive the Holy Ghost” and its attendant spiritual gifts. “For what doth it profit a man if a gift is bestowed upon him, and he receive not the gift? Behold, he rejoices not in that which is given unto him, neither rejoices in him who is the giver of the gift” (D&C 88:33).

What should we do to make this authorized admonition to seek for the companionship of the third member of the Godhead an ongoing reality? Let me suggest that we need to (1) sincerely desire to receive the Holy Ghost, (2) appropriately invite the Holy Ghost into our lives, and (3) faithfully obey God’s commandments.

Sincerely Desire

We first should desire, yearn for, and seek the companionship of the Holy Ghost. You and I can learn a great lesson about righteous desires from the faithful disciples of the Master described in the Book of Mormon:

“And the twelve did teach the multitude; and behold, they did cause that the multitude should kneel down upon the face of the earth, and should pray unto the Father in the name of Jesus. …

“And they did pray for that which they most desired; and they desired that the Holy Ghost should be given unto them” (3 Nephi 19:6, 9).

Do we likewise remember to pray earnestly and consistently for that which we should most desire, even the Holy Ghost? Or do we become distracted by the cares of the world and the routine of daily living and take for granted or even neglect this most valuable of all gifts? Receiving the Holy Ghost starts with our sincere and constant desire for His companionship in our lives.

Appropriately Invite

We more readily receive and recognize the Spirit of the Lord as we appropriately invite Him into our lives. We cannot compel, coerce, or command the Holy Ghost. Rather, we should invite Him into our lives with the same gentleness and tenderness by which He entreats us (see D&C 42:14).

Our invitations for the companionship of the Holy Ghost occur in many ways: through the making and keeping of covenants; by praying sincerely as individuals and families; by searching the scriptures diligently; through strengthening appropriate relationships with family members and friends; by seeking after virtuous thoughts, actions, and language; and by worshipping in our homes, in the holy temple, and at church. Conversely, casualness about or the breaking of covenants and commitments, failing to pray and study the scriptures, and inappropriate thoughts, actions, and language cause the Spirit to withdraw from or to avoid us altogether.

As King Benjamin taught his people, “And now, I say unto you, my brethren, that after ye have known and have been taught all these things, if ye should transgress and go contrary to that which has been spoken, that ye do withdraw yourselves from the Spirit of the Lord, that it may have no place in you to guide you in wisdom’s paths that ye may be blessed, prospered, and preserved” (Mosiah 2:36).

Faithfully Obey

Faithfully obeying God’s commandments is essential to receiving the Holy Ghost. We are reminded of this truth each week as we listen to the sacrament prayers and worthily partake of the bread and water. As we pledge our willingness to take upon ourselves the name of Jesus Christ, to always remember Him, and to keep His commandments, we are promised that we may always have His Spirit to be with us (see D&C 20:77). Thus, everything the Savior’s gospel teaches us to do and become is intended to bless us with the companionship of the Holy Ghost.

Consider the reasons we pray and study the scriptures. Yes, we yearn to communicate in prayer with Heavenly Father in the name of His Son. And yes, we desire to obtain the light and knowledge available in the standard works. But please remember that these holy habits primarily are ways whereby we always remember Heavenly Father and His Beloved Son and are prerequisites to the ongoing companionship of the Holy Ghost.

Reflect on the reasons we worship in the house of the Lord and in our Sabbath meetings. Yes, we serve our kindred dead in the temple—and our families and friends in the wards and branches in which we live. And yes, we enjoy the righteous sociality we find among our brothers and sisters. But we primarily gather together in unity to seek the blessings of and instruction from the Holy Ghost.

Praying, studying, gathering, worshipping, serving, and obeying are not isolated and independent items on a lengthy gospel checklist of things to do. Rather, each of these righteous practices is an important element in an overarching spiritual quest to fulfill the mandate to receive the Holy Ghost. The commandments from God we obey and the inspired counsel from Church leaders we follow principally focus upon obtaining the companionship of the Spirit. Fundamentally, all gospel teachings and activities are centered on coming unto Christ by receiving the Holy Ghost in our lives.

You and I should strive to become like the stripling warriors described in the Book of Mormon, who did “perform every word of command with exactness; yea, and even according to their faith it was done unto them. …

“… And they are strict to remember the Lord their God from day to day; yea, they do observe to keep his statutes, and his judgments, and his commandments continually” (Alma 57:21; 58:40).

Testimony

The Lord has declared that The Church of Jesus Christ of Latter-day Saints is “the only true and living church upon the face of the whole earth” (D&C 1:30). This restored Church is true because it is the Savior’s Church; He is “the way, the truth, and the life” (John 14:6). And it is a living church because of the workings and gifts of the Holy Ghost. How blessed we are to live at a time when the priesthood is upon the earth and we can receive the Holy Ghost.

Several years after the Prophet Joseph Smith was martyred, he appeared to President Brigham Young and shared this timeless counsel: “Tell the people to be humble and faithful and [be] sure to keep the Spirit of the Lord and it will lead them right. Be careful and not turn away the small still voice; it will teach [you what] to do and where to go; it will yield the fruits of the kingdom. Tell the brethren to keep their hearts open to conviction so that when the Holy Ghost comes to them, their hearts will be ready to receive it. They can tell the Spirit of the Lord from all other spirits. It will whisper peace and joy to their souls, and it will take malice, hatred, envying, strife, and all evil from their hearts; and their whole desire will be to do good, bring forth righteousness, and build up the kingdom of God. Tell the brethren if they will follow the Spirit of the Lord they will go right” (Teachings: Joseph Smith, 98).

I pray we will sincerely desire and appropriately invite the Holy Ghost into our daily lives. I also pray each of us will faithfully obey God’s commandments and in reality receive the Holy Ghost. I promise the blessings described by the Prophet Joseph Smith to Brigham Young are applicable to and attainable by every individual who hears or reads this message.

I bear witness of the living reality of the Father and the Son. I testify the Holy Ghost is a revelator, a comforter, and the ultimate teacher from whom we should learn. And I witness that the blessings and gifts of the Spirit operate in the restored, in the true, and in the living Church of Jesus Christ in these latter days. I so testify in the sacred name of the Lord Jesus Christ, amen.

Healing the Sick (Dallin H. Oaks of the Quorum of the Twelve Apostles, April 2010 General Conference)

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I wish to speak to this audience of priesthood holders about healing the sick—by medical science, by prayers of faith, and by priesthood blessings.

In these times of worldwide turmoil, more and more persons of faith are turning to the Lord for blessings of comfort and healing. I wish to speak to this audience of priesthood holders about healing the sick—by medical science, by prayers of faith, and by priesthood blessings.

I.

Latter-day Saints believe in applying the best available scientific knowledge and techniques. We use nutrition, exercise, and other practices to preserve health, and we enlist the help of healing practitioners, such as physicians and surgeons, to restore health.

The use of medical science is not at odds with our prayers of faith and our reliance on priesthood blessings. When a person requested a priesthood blessing, Brigham Young would ask, “Have you used any remedies?” To those who said no because “we wish the Elders to lay hands upon us, and we have faith that we shall be healed,” President Young replied: “That is very inconsistent according to my faith. If we are sick, and ask the Lord to heal us, and to do all for us that is necessary to be done, according to my understanding of the Gospel of salvation, I might as well ask the Lord to cause my wheat and corn to grow, without my plowing the ground and casting in the seed. It appears consistent to me to apply every remedy that comes within the range of my knowledge, and [then] to ask my Father in Heaven … to sanctify that application to the healing of my body.” 1

Of course we don’t wait until all other methods are exhausted before we pray in faith or give priesthood blessings for healing. In emergencies, prayers and blessings come first. Most often we pursue all efforts simultaneously. This follows the scriptural teachings that we should “pray always” (D&C 90:24) and that all things should be done in wisdom and order. 2

II.

We know that the prayer of faith, uttered alone or in our homes or places of worship, can be effective to heal the sick. Many scriptures refer to the power of faith in the healing of an individual. The Apostle James taught that we should “pray one for another, that ye may be healed,” adding, “the effectual fervent prayer of a righteous man availeth much” (James 5:16). When the woman who touched Jesus was healed, He told her, “Thy faith hath made thee whole” (Matthew 9:22). 3 Similarly, the Book of Mormon teaches that the Lord “worketh by power, according to the faith of the children of men” (Moroni 10:7).

A recent nationwide survey found that nearly 8 in 10 Americans “believe that miracles still occur today as [they did] in ancient times.” A third of those surveyed said they had “experienced or witnessed a divine healing.” 4 Many Latter-day Saints have experienced the power of faith in healing the sick. We also hear examples of this among people of faith in other churches. A Texas newspaperman described such a miracle. When a five-year-old girl breathed with difficulty and became feverish, her parents rushed her to the hospital. By the time she arrived there, her kidneys and lungs had shut down, her fever was 107 degrees, and her body was bright red and covered with purple lesions. The doctors said she was dying of toxic shock syndrome, cause unknown. As word spread to family and friends, God-fearing people began praying for her, and a special prayer service was held in their Protestant congregation in Waco, Texas. Miraculously, she suddenly returned from the brink of death and was released from the hospital in a little over a week. Her grandfather wrote, “She is living proof that God does answer prayers and work miracles.” 5

Truly, as the Book of Mormon teaches, God “manifesteth himself unto all those who believe in him, by the power of the Holy Ghost; yea, unto every nation, kindred, tongue, and people, working mighty miracles … among the children of men according to their faith” (2 Nephi 26:13).

III.

For this audience—adults who hold the Melchizedek Priesthood and young men who will soon receive this power—I will concentrate my remarks on healing blessings involving the power of the priesthood. We have this priesthood power, and we should all be prepared to use it properly. Current increases in natural disasters and financial challenges show that we will need this power even more in the future than in the past.

Many scriptures teach that the servants of the Lord “shall lay hands on the sick, and they shall recover” (Mark 16:18). 6 Miracles happen when the authority of the priesthood is used to bless the sick. I have experienced these miracles. As a boy and as a man I have seen healings as miraculous as any recorded in the scriptures, and so have many of you.

There are five parts to the use of priesthood authority to bless the sick: (1) the anointing, (2) the sealing of the anointing, (3) faith, (4) the words of the blessing, and (5) the will of the Lord.

Anointing

The Old Testament frequently mentions anointing with oil as part of a blessing conferred by priesthood authority. 7 Anointings were declared to be for sanctification 8 and perhaps can also be seen as symbolic of the blessings to be poured out from heaven as a result of this sacred act.

In the New Testament we read that Jesus’s Apostles “anointed with oil many that were sick, and healed them” (Mark 6:13). The book of James teaches the role of anointing in connection with the other elements in a healing blessing by priesthood authority:

“Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:

“And the prayer of faith shall save the sick, and the Lord shall raise him up” (James 5:14–15).

Sealing the Anointing

When someone has been anointed by the authority of the Melchizedek Priesthood, the anointing is sealed by that same authority. To seal something means to affirm it, to make it binding for its intended purpose. When elders anoint a sick person and seal the anointing, they open the windows of heaven for the Lord to pour forth the blessing He wills for the person afflicted.

President Brigham Young taught: “When I lay hands on the sick, I expect the healing power and influence of God to pass through me to the patient, and the disease to give way. … When we are prepared, when we are holy vessels before the Lord, a stream of power from the Almighty can pass through the tabernacle of the administrator to the system of the patient, and the sick are made whole.” 9

Although we know of many cases where persons blessed by priesthood authority have been healed, we rarely refer to these healings in public meetings because modern revelation cautions us not to “boast [ourselves] of these things, neither speak them before the world; for these things are given unto you for your profit and for salvation” (D&C 84:73).

Faith

Faith is essential for healing by the powers of heaven. The Book of Mormon even teaches that “if there be no faith among the children of men God can do no miracle among them” (Ether 12:12). 10 In a notable talk on administering to the sick, President Spencer W. Kimball said: “The need of faith is often underestimated. The ill one and the family often seem to depend wholly on the power of the priesthood and the gift of healing that they hope the administering brethren may have, whereas the greater responsibility is with him who is blessed. … The major element is the faith of the individual when that person is conscious and accountable. ‘Thy faith hath made thee whole’ [Matthew 9:22] was repeated so often by the Master that it almost became a chorus.” 11

President Kimball even suggested that “too frequent administrations may be an indication of lack of faith or of the ill one trying to pass the responsibility for faith development to the elders rather than self.” He told about a faithful sister who received a priesthood blessing. When asked the next day if she wished to be administered to again, she replied: “No, I have been anointed and administered to. The ordinance has been performed. It is up to me now to claim my blessing through my faith.” 12

Words of Blessing

Another part of a priesthood blessing is the words of blessing spoken by the elder after he seals the anointing. These words can be very important, but their content is not essential and they are not recorded on the records of the Church. In some priesthood blessings—like a patriarchal blessing—the words spoken are the essence of the blessing. But in a healing blessing it is the other parts of the blessing—the anointing, the sealing, faith, and the will of the Lord—that are the essential elements.

Ideally, the elder who officiates will be so in tune with the Spirit of the Lord that he will know and declare the will of the Lord in the words of the blessing. Brigham Young taught priesthood holders, “It is your privilege and duty to live so that you know when the word of the Lord is spoken to you and when the mind of the Lord is revealed to you.” 13 When that happens, the spoken blessing is fulfilled literally and miraculously. On some choice occasions I have experienced that certainty of inspiration in a healing blessing and have known that what I was saying was the will of the Lord. However, like most who officiate in healing blessings, I have often struggled with uncertainty on the words I should say. For a variety of causes, every elder experiences increases and decreases in his level of sensitivity to the promptings of the Spirit. Every elder who gives a blessing is subject to influence by what he desires for the person afflicted. Each of these and other mortal imperfections can influence the words we speak.

Fortunately, the words spoken in a healing blessing are not essential to its healing effect. If faith is sufficient and if the Lord wills it, the afflicted person will be healed or blessed whether the officiator speaks those words or not. Conversely, if the officiator yields to personal desire or inexperience and gives commands or words of blessing in excess of what the Lord chooses to bestow according to the faith of the individual, those words will not be fulfilled. Consequently, brethren, no elder should ever hesitate to participate in a healing blessing because of fear that he will not know what to say. The words spoken in a healing blessing can edify and energize the faith of those who hear them, but the effect of the blessing is dependent upon faith and the Lord’s will, not upon the words spoken by the elder who officiated.

Will of the Lord

Young men and older men, please take special note of what I will say now. As we exercise the undoubted power of the priesthood of God and as we treasure His promise that He will hear and answer the prayer of faith, we must always remember that faith and the healing power of the priesthood cannot produce a result contrary to the will of Him whose priesthood it is. This principle is taught in the revelation directing that the elders of the Church shall lay their hands upon the sick. The Lord’s promise is that “he that hath faith in me to be healed, and is not appointed unto death, shall be healed” (D&C 42:48; emphasis added). Similarly, in another modern revelation the Lord declares that when one “asketh according to the will of God … it is done even as he asketh” (D&C 46:30). 14

From all of this we learn that even the servants of the Lord, exercising His divine power in a circumstance where there is sufficient faith to be healed, cannot give a priesthood blessing that will cause a person to be healed if that healing is not the will of the Lord.

As children of God, knowing of His great love and His ultimate knowledge of what is best for our eternal welfare, we trust in Him. The first principle of the gospel is faith in the Lord Jesus Christ, and faith means trust. I felt that trust in a talk my cousin gave at the funeral of a teenage girl who had died of a serious illness. He spoke these words, which first astonished me and then edified me: “I know it was the will of the Lord that she die. She had good medical care. She was given priesthood blessings. Her name was on the prayer roll in the temple. She was the subject of hundreds of prayers for her restoration to health. And I know that there is enough faith in this family that she would have been healed unless it was the will of the Lord to take her home at this time.” I felt that same trust in the words of the father of another choice girl whose life was taken by cancer in her teen years. He declared, “Our family’s faith is in Jesus Christ and is not dependent on outcomes.” Those teachings ring true to me. We do all that we can for the healing of a loved one, and then we trust in the Lord for the outcome.

I testify of the power of the priesthood of God, of the power of the prayer of faith, and of the truth of these principles. Most of all, I testify of the Lord Jesus Christ, whose servants we are, whose Resurrection gives us the assurance of immortality, and whose Atonement gives us the opportunity for eternal life, the greatest of all the gifts of God, in the name of Jesus Christ, amen.

References:

1.  Discourses of Brigham Young, sel. John A. Widtsoe (1954), 163.

  

2. See Mosiah 4:27.

  

3. See also Mark 10:46–52; Luke 18:35–43.

  

4.  U.S. Religious Landscape Survey: Religious Beliefs and Practices: Diverse and Politically Relevant (The Pew Forum on Religion and Public Life, June 2008), 34, 54, http://religions.pewforum.org/reports#.

  

5. See Steve Blow, “Sometimes, ‘Miracles’ Are Just That,” Dallas Morning News, Jan. 30, 2000, 31A.

  

6. See also Matthew 9:18; Mark 5:23; 6:5; 7:32–35; 16:18; Luke 4:40; Acts 9:12, 17; 28:8; Doctrine and Covenants 42:44, 48; 66:9.

  

7. See, for example, Exodus 28:41; 1 Samuel 10:1; 16:13; 2 Samuel 5:3.

  

8. See Leviticus 8:10–12.

  

9.  Teachings of Presidents of the Church: Brigham Young (1997), 252; see also Russell M. Nelson, “Neither Trust in the Arm of Flesh,” Liahona, Mar. 2010, 40; Ensign, Mar. 2010, 24; Teachings of Gordon B. Hinckley (1997), 474.

  

10. See also 1 Nephi 7:12; Doctrine and Covenants 35:9.

  

11. “President Kimball Speaks Out on Administration to the Sick,” Tambuli, Aug. 1982, 36–37; New Era, Oct. 1981, 47.

  

12.  Tambuli, Aug. 1982, 36; New Era, Oct. 1981, 46–47.

  

13.  Teachings: Brigham Young, 68.

  

14. See also 1 John 5:14; Helaman 10:5.

Pray Always (David A. Bednar of the Quorum of the Twelve Apostles, October 2008 General Conference)

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Prayer becomes more meaningful as we counsel with the Lord in all of our doings, as we express heartfelt gratitude, and as we pray for others.

My message in the last general conference focused upon the gospel principle of asking in faith in prayer. Today I want to discuss three additional principles that can help our prayers become more meaningful, and I pray for the assistance of the Holy Ghost for me and for you.

Principle #1. Prayer becomes more meaningful as we counsel with the Lord in all our doings (see Alma 37:37).

Simply stated, prayer is communication to Heavenly Father from His sons and daughters on earth. “As soon as we learn the true relationship in which we stand toward God (namely, God is our Father, and we are his children), then at once prayer becomes natural and instinctive on our part” (Bible Dictionary, “Prayer,” 752). We are commanded to pray always to the Father in the name of the Son (see 3 Nephi 18:19–20). We are promised that if we pray sincerely for that which is right and good and in accordance with God’s will, we can be blessed, protected, and directed (see 3 Nephi 18:20; D&C 19:38).

Revelation is communication from Heavenly Father to His children on earth. As we ask in faith, we can receive revelation upon revelation and knowledge upon knowledge and come to know the mysteries and peaceable things that bring joy and eternal life (see D&C 42:61). The mysteries are those matters that can only be known and understood by the power of the Holy Ghost (see Harold B. Lee, Ye Are the Light of the World [1974], 211).

The revelations of the Father and the Son are conveyed through the third member of the Godhead, even the Holy Ghost. The Holy Ghost is the witness of and messenger for the Father and the Son.

The patterns used by God in creating the earth are instructive in helping us understand how to make prayer meaningful. In the third chapter of the book of Moses we learn that all things were created spiritually before they were naturally upon the earth.

“And now, behold, I say unto you, that these are the generations of the heaven and of the earth, when they were created, in the day that I, the Lord God, made the heaven and the earth,

“And every plant of the field before it was in the earth, and every herb of the field before it grew. For I, the Lord God, created all things, of which I have spoken, spiritually, before they were naturally upon the face of the earth” (Moses 3:4–5).

We learn from these verses that the spiritual creation preceded the temporal creation. In a similar way, meaningful morning prayer is an important element in the spiritual creation of each day—and precedes the temporal creation or the actual execution of the day. Just as the temporal creation was linked to and a continuation of the spiritual creation, so meaningful morning and evening prayers are linked to and are a continuation of each other.

Consider this example. There may be things in our character, in our behavior, or concerning our spiritual growth about which we need to counsel with Heavenly Father in morning prayer. After expressing appropriate thanks for blessings received, we plead for understanding, direction, and help to do the things we cannot do in our own strength alone. For example, as we pray, we might:

• Reflect on those occasions when we have spoken harshly or inappropriately to those we love the most.

• Recognize that we know better than this, but we do not always act in accordance with what we know.

• Express remorse for our weaknesses and for not putting off the natural man more earnestly.

• Determine to pattern our life after the Savior more completely.

• Plead for greater strength to do and to become better.

Such a prayer is a key part of the spiritual preparation for our day.

During the course of the day, we keep a prayer in our heart for continued assistance and guidance—even as Alma suggested: “Let all thy thoughts be directed unto the Lord” (Alma 37:36).

We notice during this particular day that there are occasions where normally we would have a tendency to speak harshly, and we do not; or we might be inclined to anger, but we are not. We discern heavenly help and strength and humbly recognize answers to our prayer. Even in that moment of recognition, we offer a silent prayer of gratitude.

At the end of our day, we kneel again and report back to our Father. We review the events of the day and express heartfelt thanks for the blessings and the help we received. We repent and, with the assistance of the Spirit of the Lord, identify ways we can do and become better tomorrow. Thus our evening prayer builds upon and is a continuation of our morning prayer. And our evening prayer also is a preparation for meaningful morning prayer.

Morning and evening prayers—and all of the prayers in between—are not unrelated, discrete events; rather, they are linked together each day and across days, weeks, months, and even years. This is in part how we fulfill the scriptural admonition to “pray always” (Luke 21:36; 3 Nephi 18:15, 18; D&C 31:12). Such meaningful prayers are instrumental in obtaining the highest blessings God holds in store for His faithful children.

Prayer becomes meaningful as we remember our relationship to Deity and heed the admonition to:

“Cry unto God for all thy support; yea, let all thy doings be unto the Lord, and whithersoever thou goest let it be in the Lord; yea, let all thy thoughts be directed unto the Lord; yea, let the affections of thy heart be placed upon the Lord forever.

“Counsel with the Lord in all thy doings, and he will direct thee for good; yea, when thou liest down at night lie down unto the Lord, that he may watch over you in your sleep; and when thou risest in the morning let thy heart be full of thanks unto God; and if ye do these things, ye shall be lifted up at the last day” (Alma 37:36–37; emphasis added).

Principle #2. Prayer becomes more meaningful as we express heartfelt gratitude.

During our service at Brigham Young University–Idaho, Sister Bednar and I frequently hosted General Authorities in our home. Our family learned an important lesson about meaningful prayer as we knelt to pray one evening with a member of the Quorum of the Twelve Apostles.

Earlier in the day Sister Bednar and I had been informed about the unexpected death of a dear friend, and our immediate desire was to pray for the surviving spouse and children. As I invited my wife to offer the prayer, the member of the Twelve, unaware of the tragedy, graciously suggested that in the prayer Sister Bednar express only appreciation for blessings received and ask for nothing. His counsel was similar to Alma’s instruction to the members of the ancient Church “to pray without ceasing, and to give thanks in all things” (Mosiah 26:39). Given the unexpected tragedy, requesting blessings for our friends initially seemed to us more urgent than expressing thanks.

Sister Bednar responded in faith to the direction she received. She thanked Heavenly Father for meaningful and memorable experiences with this dear friend. She communicated sincere gratitude for the Holy Ghost as the Comforter and for the gifts of the Spirit that enable us to face adversity and to serve others. Most importantly, she expressed appreciation for the plan of salvation, for the atoning sacrifice of Jesus Christ, for His Resurrection, and for the ordinances and covenants of the restored gospel which make it possible for families to be together forever.

Our family learned from that experience a great lesson about the power of thankfulness in meaningful prayer. Because of and through that prayer, our family was blessed with inspiration about a number of issues that were pressing upon our minds and stirring in our hearts. We learned that our gratefulness for the plan of happiness and for the Savior’s mission of salvation provided needed reassurance and strengthened our confidence that all would be well with our dear friends. We also received insights concerning the things about which we should pray and appropriately ask in faith.

The most meaningful and spiritual prayers I have experienced contained many expressions of thanks and few, if any, requests. As I am blessed now to pray with apostles and prophets, I find among these modern-day leaders of the Savior’s Church the same characteristic that describes Captain Moroni in the Book of Mormon: these are men whose hearts swell with thanksgiving to God for the many privileges and blessings which He bestows upon His people (see Alma 48:12). Also, they do not multiply many words, for it is given unto them what they should pray, and they are filled with desire (see 3 Nephi 19:24). The prayers of prophets are childlike in their simplicity and powerful because of their sincerity.

As we strive to make our prayers more meaningful, we should remember that “in nothing doth man offend God, or against none is his wrath kindled, save those who confess not his hand in all things, and obey not his commandments” (D&C 59:21). Let me recommend that periodically you and I offer a prayer in which we only give thanks and express gratitude. Ask for nothing; simply let our souls rejoice and strive to communicate appreciation with all the energy of our hearts.

Principle #3. Prayer becomes more meaningful as we pray for others with real intent and a sincere heart.

Petitioning Heavenly Father for the blessings we desire in our personal lives is good and proper. However, praying earnestly for others, both those whom we love and those who despitefully use us, is also an important element of meaningful prayer. Just as expressing gratitude more often in our prayers enlarges the conduit for revelation, so praying for others with all of the energy of our souls increases our capacity to hear and to heed the voice of the Lord.

We learn a vital lesson from the example of Lehi in the Book of Mormon. Lehi responded in faith to prophetic instruction and warnings concerning the destruction of Jerusalem. He then prayed unto the Lord “with all his heart, in behalf of his people” (1 Nephi 1:5; emphasis added). In answer to this fervent prayer, Lehi was blessed with a glorious vision of God and His Son and of the impending destruction of Jerusalem (see 1 Nephi 1:6–9, 13, 18). Consequently, Lehi rejoiced, and his whole heart was filled because of the things which the Lord had shown him (see 1 Nephi 1:15). Please note that the vision came in response to a prayer for others and not as a result of a request for personal edification or guidance.

The Savior is the perfect example of praying for others with real intent. In His great Intercessory Prayer uttered on the night before His Crucifixion, Jesus prayed for His Apostles and all of the Saints.

“I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. …

“Neither pray I for these alone, but for them also which shall believe on me through their word; …

“… that the love wherewith thou hast loved me may be in them, and I in them” (John 17:9, 20, 26).

During the Savior’s ministry on the American continent, He directed the people to ponder His teachings and to pray for understanding. He healed the sick, and He prayed for the people using language that could not be written (see 3 Nephi 17:1–16). The impact of His prayer was profound: “No one can conceive of the joy which filled our souls at the time we heard him pray for us unto the Father” (3 Nephi 17:17). Imagine what it might have been like to hear the Savior of the world praying for us.

Do our spouses, children, and other family members likewise feel the power of our prayers offered unto the Father for their specific needs and desires? Do those we serve hear us pray for them with faith and sincerity? If those we love and serve have not heard and felt the influence of our earnest prayers in their behalf, then the time to repent is now. As we emulate the example of the Savior, our prayers truly will become more meaningful.

We are commanded to “pray always” (2 Nephi 32:9; D&C 10:5; 90:24)—“vocally as well as in [our] heart[s]; … before the world as well as in secret, in public as well as in private” (D&C 19:28). I testify that prayer becomes more meaningful as we counsel with the Lord in all of our doings, as we express heartfelt gratitude, and as we pray for others with real intent and a sincere heart.

I witness Heavenly Father lives and that He hears and answers every earnest prayer. Jesus is the Christ, our Savior and Mediator. Revelation is real. The fulness of the gospel has been restored to the earth in this dispensation. I so testify in the sacred name of the Lord Jesus Christ, amen.

Ask in Faith (David A. Bednar of the Quorum of the Twelve Apostles, April 2008 General Conference)

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I invite the Holy Ghost to assist us as we consider a principle that can help our prayers become more meaningful—the gospel principle of asking in faith.... All of us can improve the consistency and efficacy of our personal and family prayers.

I invite the Holy Ghost to assist us as we consider a principle that can help our prayers become more meaningful—the gospel principle of asking in faith.

I want to review three examples of asking in faith in meaningful prayer and discuss the lessons we can learn from each one of them. As we speak of prayer, I emphasize the word meaningful. Simply saying prayers is quite a different thing from engaging in meaningful prayer. I expect that all of us already know that prayer is essential for our spiritual development and protection. But what we know is not always reflected in what we do. And even though we recognize the importance of prayer, all of us can improve the consistency and efficacy of our personal and family prayers.

Ask in Faith and Act

The classic example of asking in faith is Joseph Smith and the First Vision. As young Joseph was seeking to know the truth about religion, he read the following verses in the first chapter of James:

“If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

“But let him ask in faith, nothing wavering” (James 1:5–6).

Please notice the requirement to ask in faith, which I understand to mean the necessity to not only express but to do, the dual obligation to both plead and to perform, the requirement to communicate and to act.

Pondering this biblical text led Joseph to retire to a grove of trees near his home to pray and to seek spiritual knowledge. Note the questions that guided Joseph’s thinking and supplicating.

“In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be right, which is it, and how shall I know it? …

“My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join” (Joseph Smith—History 1:10, 18).

Joseph’s questions focused not just on what he needed to know but also on what was to be done! His prayer was not simply, “Which church is right?” His question was, “Which church should I join?” Joseph went to the grove to ask in faith, and he was determined to act.

True faith is focused in and on the Lord Jesus Christ and always leads to righteous action. The Prophet Joseph Smith taught that “faith [is] the first principle in revealed religion, and the foundation of all righteousness” and that it is also “the principle of action in all intelligent beings” (Lectures on Faith [1985], 1). Action alone is not faith in the Savior, but acting in accordance with correct principles is a central component of faith. Thus, “faith without works is dead” (James 2:20).

The Prophet Joseph further explained that “faith is not only the principle of action, but of power also, in all intelligent beings, whether in heaven or on earth” (Lectures on Faith, 3). Thus, faith in Christ leads to righteous action, which increases our spiritual capacity and power. Understanding that faith is a principle of action and of power inspires us to exercise our moral agency in compliance with gospel truth, invites the redeeming and strengthening powers of the Savior’s Atonement into our lives, and enlarges the power within us whereby we are agents unto ourselves (see D&C 58:28).

I long have been impressed with the truth that meaningful prayer requires both holy communication and consecrated work. Blessings require some effort on our part before we can obtain them, and prayer, as “a form of work, … is an appointed means for obtaining the highest of all blessings” (Bible Dictionary, “Prayer,” 753). We press forward and persevere in the consecrated work of prayer, after we say “amen,” by acting upon the things we have expressed to Heavenly Father.

Asking in faith requires honesty, effort, commitment, and persistence. Let me provide an illustration of what I mean and extend to you an invitation.

We properly pray for the safety and success of the full-time missionaries throughout the world. And a common element in many of our prayers is a request that the missionaries will be led to individuals and families who are prepared to receive the message of the Restoration. But ultimately it is my responsibility and your responsibility to find people for the missionaries to teach. Missionaries are full-time teachers; you and I are full-time finders. And you and I as lifelong missionaries should not be praying for the full-time missionaries to do our work!

If you and I would truly pray and ask in faith, as did Joseph Smith—if we would pray with the expectation to act and not just to express—then the work of proclaiming the gospel would move forward in a remarkable way. Such a prayer of faith might include some of the following elements:

• Thanking Heavenly Father for the doctrines and ordinances of the restored gospel of Jesus Christ, which bring hope and happiness into our lives.

• Asking for courage and boldness to open our mouths and share the gospel with our family and friends.

• Entreating Heavenly Father to help us identify individuals and families who will be receptive to our invitation to be taught by the missionaries in our homes.

• Pledging to do our part this day and this week and petitioning for help to overcome anxiety, fear, and hesitation.

• Seeking for the gift of discernment— for eyes to see and ears to hear missionary opportunities as they occur.

• Praying fervently for the strength to act as we know we should.

Gratitude would be expressed, and other blessings might be requested in such a prayer, which would be closed in the name of the Savior. And then the consecrated work of that prayer would continue and increase.

This same pattern of holy communication and consecrated work can be applied in our prayers for the poor and the needy, for the sick and the afflicted, for family members and friends who are struggling, and for those who are not attending Church meetings.

I testify that prayer becomes meaningful as we ask in faith and act. I invite all of us to pray in faith about our divinely given mandate to proclaim the gospel. As we do so, I promise doors will open and we will be blessed to recognize and act upon the opportunities that will be provided.

After the Trial of Our Faith

My second example emphasizes the importance of persevering through the trial of our faith. A few years ago a family traveled to Europe from the United States. Shortly after arriving at their destination, a 13-year-old son became quite ill. The mother and father initially thought his upset stomach was caused by fatigue from the long flight, and the family routinely continued on its journey.

As the day continued, the son’s condition became worse. Dehydration was increasing. The father gave his son a priesthood blessing, but no improvement was immediately evident.

Several hours passed by, and the mother knelt by her son’s side, pleading in prayer to Heavenly Father for the boy’s well-being. They were far from home in an unfamiliar country and did not know how to obtain medical assistance.

The mother asked her son if he would like to pray with her. She knew that merely waiting for the anticipated blessing would not be enough; they needed to continue to act. Explaining that the blessing he had received was still in effect, she suggested again petitioning in prayer, as did the ancient Apostles, “Lord, Increase our faith” (Luke 17:5). The prayer included a profession of trust in priesthood power and a commitment to persevere in doing whatever might be required for the blessing to be honored—if that blessing at that time was in accordance with God’s will. Shortly after they offered this simple prayer, the son’s condition improved.

The faithful action of the mother and her son helped to invite the promised priesthood power and in part satisfied the requirement that we “dispute not because [we] see not, for [we] receive no witness until after the trial of [our] faith” (Ether 12:6). Just as the prison holding Alma and Amulek did not tumble to the earth “until after their faith,” and just as Ammon and his missionary brethren did not witness mighty miracles in their ministries “until after their faith” (see Ether 12:12–15), so the healing of this 13-year-old boy did not occur until after their faith and was accomplished “according to their faith in their prayers” (D&C 10:47).

Not My Will, but Thine, Be Done

My third example highlights the importance of recognizing and accepting the will of God in our lives. Several years ago there was a young father who had been active in the Church as a boy but had chosen a different path during his teenage years. After serving in the military, he married a lovely girl, and soon children blessed their home.

One day without warning their little four-year-old daughter became critically ill and was hospitalized. In desperation and for the first time in many years, the father was found on his knees in prayer, asking that the life of his daughter be spared. Yet her condition worsened. Gradually, this father sensed that his little girl would not live, and slowly his prayers changed; he no longer prayed for healing but rather for understanding. “Let Thy will be done” was now the manner of his pleadings.

Soon his daughter was in a coma, and the father knew her hours on earth were few. Fortified with understanding, trust, and power beyond their own, the young parents prayed again, asking for the opportunity to hold her close once more while she was awake. The daughter’s eyes opened, and her frail arms reached out to her parents for one final embrace. And then she was gone. This father knew their prayers had been answered—a kind, compassionate Father in Heaven had comforted their hearts. God’s will had been done, and they had gained understanding. (Adapted from H. Burke Peterson, “Adversity and Prayer,” Ensign, Jan. 1974, 18.)

Discerning and accepting the will of God in our lives are fundamental elements of asking in faith in meaningful prayer. However, simply saying the words “Thy will be done” is not enough. Each of us needs God’s help in surrendering our will to Him.

“Prayer is the act by which the will of the Father and the will of the child are brought into correspondence with each other” (Bible Dictionary, “Prayer,” 752–53). Humble, earnest, and persistent prayer enables us to recognize and align ourselves with the will of our Heavenly Father. And in this the Savior provided the perfect example as He prayed in the Garden of Gethsemane, “saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. … And being in an agony he prayed more earnestly” (Luke 22:42, 44).

The object of our prayers should not be to present a wish list or a series of requests but to secure for ourselves and for others blessings that God is eager to bestow, according to His will and timing. Every sincere prayer is heard and answered by our Heavenly Father, but the answers we receive may not be what we expect or come to us when we want or in the way we anticipate. This truth is evident in the three examples I have presented today.

Prayer is a privilege and the soul’s sincere desire. We can move beyond routine and “checklist” prayers and engage in meaningful prayer as we appropriately ask in faith and act, as we patiently persevere through the trial of our faith, and as we humbly acknowledge and accept “not my will, but Thine, be done.”

I witness the reality and divinity of our Eternal Father, of His Only Begotten Son, the Lord Jesus Christ, and of the Holy Ghost. I testify that our Father hears and answers our prayers. May each of us strive with greater resolve to ask in faith and thereby make our prayers truly meaningful. I so pray in the sacred name of the Lord Jesus Christ, amen.