Mormon Musings

The Apostle Paul defined  faith  as “the substance of things hoped for [and] the evidence of things not seen” ( Hebrews 11:1 ). Alma declared that faith is not a perfect knowledge; rather, if we have faith, we “hope for things which are not seen [but] are true” ( Alma 32:21 ). Additionally, we learn in the  Lectures on Faith  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.”   1 These teachings highlight three basic elements of faith: (1) faith as the  assurance  of things hoped for that are true, (2) faith as the  evidence  of things not seen, and (3) faith as the principle of  action in all intelligent beings. I describe these three components of faith in the Savior as simultaneously facing the future, looking to the past, and initiating action in the present. Faith as the assurance of things hoped for looks to the future. This assurance is founded upon a cor

I n many of the uncertainties and challenges we encounter in our lives, God requires us to do our best, to act and not be acted upon (see  2 Nephi 2:26 ), and to trust in Him. We may not see angels, hear heavenly voices, or receive overwhelming spiritual impressions. We frequently may press forward hoping and praying—but without absolute assurance—that we are acting in accordance with God’s will. But as we honor our covenants and keep the commandments, as we strive ever more consistently to do good and to become better, we can walk with the confidence that God will guide our steps. And we can speak with the assurance that God will inspire our utterances. This is in part the meaning of the scripture that declares, “Then shall thy confidence wax strong in the presence of God” ( D&C 121:45 ). As you appropriately seek for and apply unto the spirit of revelation, I promise you will “walk in the light of the Lord” ( Isaiah 2:5 ;  2 Nephi 12:5 ). Sometimes the spirit of revelation will o

The  word  chosen  in  1  Nephi  1:20  [ 1  Ne.  1:20 ]  is  central  to  understanding  the  concept  of  the  Lord’s  tender  mercies.  The  dictionary  indicates  that  chosen  suggests  one  who  is  selected,  taken  by  preference,  or  picked  out.  It  also  can  be  used  to  refer  to  the  elect  or  chosen  of  God  ( Oxford  English  Dictionary  Online,  second  ed.  [1989], “Chosen”). Some  individuals  who  hear  or  read  this  message  erroneously  may  discount  or  dismiss  in  their  personal  lives  the  availability  of  the  tender  mercies  of  the  Lord,  believing  that  “I  certainly  am  not  one  who  has  been  or  ever  will  be  chosen.”  We  may  falsely  think  that  such  blessings  and  gifts  are  reserved  for  other  people  who  appear  to  be  more  righteous  or  who  serve  in  visible  Church  callings.  I  testify  that  the  tender  mercies  of  the  Lord  are  available  to  all  of  us  and  that  the  Redeemer  of  Israel  is  eager  to