President David A. Bednar
First, I want to commend and express my love and appreciation for the academic leadership team we have here at BYU-Idaho. These are remarkable men and women.
It is a weighty matter when the president must fill a vacancy in the President's Council. It is a prayerful matter, and there is help from heaven as recommendations are made to the Brethren. I want to share one insight about Brother Checketts. This particular episode was recorded by his father:
When my three oldest boys were six, five, and four years old, they were playing in our basement. I was working outside near the back door, so I heard what was going on. My wife hollered at them, "You boys come up here." No answer. She hollered again, and a third time she hollered. Still, no answer and no boys. The fourth time she said, "You boys get up here, or I am coming down there and I'm going to spank you all good." Here came the three boys on the run. "Why didn't you boys come sooner?" she asked. "Oh, we didn't hear you the first three times," came the reply.
The four-year-old boy spoken of was Dr. Max L. Checketts.
I simply want to declare my love and appreciation for his willingness to serve as the Academic Vice President at Brigham Young University-Idaho and for the great team he has assembled.
Second, I want to express how much I appreciated being in the temple with so many of you yesterday. To sit on the stand, to look into your faces, to see you dressed in white, to know why we were there, and to be able to talk about what we learn in the temple in relation to what we do here at BYU-Idaho is a remarkable experience--one that we ought to have more often. Thank you for your worthiness and your preparation to be there yesterday.
I also express my gratitude for the questions you asked Elder Haight last Friday. We should let prophets be prophets. And your questions the other day allowed a prophet to be a prophet. I hope we had eyes to see and ears to hear both what he said and how he said it. Do you realize that within another week or so he is going to begin his ninety-seventh year? He stood at this pulpit for 1 hour and 45 minutes. What you would not know perhaps is that he has had his hip replaced, he needs to have both of his knees replaced, and he did not attend April conference because of difficulty he is having with his Achilles' heel. Can you imagine him standing for an hour and 45 minutes, teaching and responding to questions, and speaking at commencement that morning, and teaching and instructing at the banquet that night?
One of the things you may not have detected is the interchange between Elder Haight and his wife. Elder Haight would be the first to tell you that he has some difficulty keeping track of time. He and his wife and his secretary have worked on a number of devices to help him recognize when it is time for him to conclude his remarks. Their latest attempt is that Sister Haight begins to cough. I do not know if any of you noticed this, but after Elder Haight had talked for a while, Sister Haight leaned over and asked me, "President, are we about done?" And I said, "We are going to let him teach just as long as he wants." So she kind of took control and began coughing intermittently. And he just kept right on speaking. So she coughed a little louder. She is a very gracious lady, with an angelic quality to her voice. And here she sat belting out coughs essentially saying, "David, it is time to conclude . . . ."
We hosted Elder and Sister Haight in our home between commencement and the faculty meeting and between the faculty meeting and the banquet. As we were walking into our home following the faculty meeting--Sister Haight's son Robert was walking with her--she said, "I am so tired of coughing!" And her son said, "Mom, is there something wrong? Can we get you some medicine?" And she said, "No, I just cannot get your dad to stop talking!" But part of what invited his extended answers was the quality of your questions. So thank you very much.
Two more things before I get to my message: If you have any lingering uncertainty about what this institution is and what it will become, then please read, reread, and read again Elder Eyring's devotional message given one year ago. I would simply suggest that his message should be read by every employee on this campus at least once a month. I suspect most of you have already figured out that you should do that. But if you have not, you will find inspiration and impressions coming to you each time you read that declaration of what BYU-Idaho will become. We are in the process now of printing Elder Eyring's message in booklet form. You will each receive a copy of the booklet shortly, but for now it is available on the Web site. I encourage you to read it.
I also invite your ongoing attention to the current climate of critique in the world of higher education. There is a stunning article coming out this month focusing on the ineffectiveness of business education in institutions of higher education. It will create a significant debate and discussion in higher education, and the debate will not be restricted to the business discipline. The nature of the critique is stinging. And as we consider the foundational principles of this institution, the ongoing critique and commentary about the effectiveness of higher education, and then note where we are headed, it is simply confirmation that the hand of heaven is involved in what is taking place here.
Please listen carefully to this critique of secular institutions by Russell Ackoff, the father of operations management and one of the premiere scholars in the field of statistics:
The purpose of a university, and I'm talking here about what it is, not what it should be, is to provide faculty members with the quality of work life that they want. Teaching is the price they pay; and, like any price, they try to minimize it. You can't understand a university if you think it's about education. It's about providing the faculty with a chance to do what they want to do. Unfortunately, I think this definition helps you better understand the behavior you see in a university than the traditional definition that focuses on education. For a while I collected evidence to support this thesis. When I was at Wharton, which is the business school at the University of Pennsylvania, I spent two years as a faculty representative to the College of Engineering. At the time, every college at Penn had a representative on the senate of every other college. So for two years I sat in on engineering faculty meetings. It was so . . . boring that after the first couple of meetings I started keeping records on the topics discussed, and in two years I found that the word student only came up once. In fact, the meetings had nothing to do with students; they had to do with benefits, academic freedom, teaching loads, and schedules and so forth. I guess that's what you would expect if the purpose of the university was to provide a comfortable environment for the faculty. It was about the faculty; it was not about the students, nor was it about education.
There is increasing sharpness, increasing frequency, and a decidedly pointed tone in these current discussions about what universities are and what they really do. So please consider who we are and what we are doing in the midst of this climate of critique. I would suggest that it is a very faith-promoting experience to make such comparisons and contrasts.
Yesterday in one of the temple sessions, Brother Noel Zaugg talked about wanting to be able to see into the hearts of his students. That is the topic I want to talk about today. In a few minutes a booklet will be handed out that I hope will facilitate your understanding of my message. I am not going to try to entertain you. In fact, given that you have been here for a while already this morning and are probably getting tired, you may think the way I am going to present this material is highly ineffective; but there is nothing in the style of presentation that really matters. It is the content and the substance of the message that I hope you will get. To facilitate this process, you will have a booklet. The booklet includes all of the visuals I am going to use today. It also has places for you to jot down impressions and feelings as we work through the content.
I have previously visited with this group about the role BYU-Idaho will play in advancing the scholarship of learning--primarily learning--and also of teaching. We will make that progress both on this campus and throughout the world. I have also suggested in a fall 2001 issue of Perspective that we at BYU-Idaho can and must use the language of the gospel to facilitate our understanding of learning and teaching processes. I have also indicated that we, at this institution, will not accomplish what we are destined to accomplish if we rely exclusively upon the conventional language used in secular literatures to describe and discuss the processes of learning and teaching. We must be conversant with both the language of the gospel and the language of our respective disciplines.
Today I want to take full advantage of the academic freedom we enjoy at a church-affiliated university and discuss the spiritual gift of discernment and its impact on the processes of learning and teaching. Over the past several years, I have participated in the process of interviewing and hiring about 185 of you--in a faculty of approximately 400. I have also talked with almost all of the rest of you on some occasion about how you came to Ricks College or BYU-Idaho and why you came here. Many of those stories do not make rational or logical sense. So I have pondered, and I have asked myself, "Why this particular group of faculty at this particular time at this particular place?" I certainly do not claim to have a complete answer. I do believe I have part of the answer, and that is what I want to discuss today.
In October of 1997 Elder Neal A. Maxwell visited our campus to speak at a devotional. As Sister Bednar and I had an opportunity to talk with him, he made a statement that I recorded and have thought about frequently. Please look at the first slide. I believe this is a statement you will not find cited in the Ensign or any other source; this was simply an observation that Elder Maxwell made as Sister Bednar and I were visiting with him. He indicated, "The youth of this generation have a greater capacity for obedience than any previous generation." Elder Maxwell, in part, based his observation on a quote from Elder George Q. Cannon, which is slide 2 in your booklet:
God has reserved spirits for this dispensation who have the courage and determination to face the world and all the powers of the evil one, visible and invisible, to proclaim the Gospel and maintain the truth and establish and build up the Zion of our God fearless of all consequences. He has sent these spirits in this generation to lay the foundation of Zion nevermore to be overthrown and to raise up a seed that will be righteous and that will honor God and honor Him supremely [now please note this important line] and be obedient to him under all circumstances (emphasis added).
Clearly, Elder Cannon's statement was made in the early days of the Restoration. It is not talking exclusively about the youth of this particular day; it is talking about all of the faithful spirits in this dispensation. But to have this statement by Elder Cannon extended by Elder Maxwell to the youth of this generation is noteworthy. So those two statements are very important. You have heard me say on other occasions that I frankly grow weary of hearing speakers state that the youth of today are so wonderful and that they have been reserved for this time--because what the young people typically do not hear is the great responsibility that goes along with this birthright blessing. Yes, they have been preserved. But why? To be obedient in all circumstances.
Brothers and sisters, these teachings by prophets do not refer just to young students; they also refer to us. They apply to you and to me, and they apply to the young people. So if we will simply consider this collection of people--faculty, employees, and students--and this hallmark characteristic in the latter days, then this institution truly is a set-apart and a sacred place of gathering--a gathering place for people with great capacity to obey. Young men and young women with remarkable capacity to obey come here to become acquainted with or further their experience with obedience--obedience that is heartfelt and willing, not just conforming and complying.
I would suggest that the true Spirit of Ricks is about progressing to and through and beyond letter-of-the-law obedience and moving toward the spirit of devoted discipleship and a private, personal, and individual change of heart. Such are the people with whom we are blessed to work as colleagues and as students, and obedience is one of the essential elements of this place and of the gathering that occurs here.
Then the question is: Why do so many LDS scholars who love to teach come to this institution? I believe there are several reasons. Primarily, I think the answer relates to the spiritual gift of discernment. I think people who love to teach, who have powerful testimonies of the Restoration, and who have a propensity for and a proclivity toward the spiritual gift of discernment are drawn to this place. I am not suggesting that every person at BYU-Idaho possesses this gift. That is why I use the words propensity and proclivity. But there is a pull; there is a tug at the heart and the soul among a particular kind of LDS scholar that brings him or her to this place. Why else would these new faculty leave prestigious institutions of higher education and the private sector? They come, and they come eagerly. I think the spiritual gift of discernment is key.
There are three questions we will address today: (1) What is the spiritual gift of discernment? (2) How does the spiritual gift of discernment operate? and (3) How do each of us appropriately seek for the gift of discernment? There are two major objectives in my mind as we now work through the booklet. As teachers, each of us must learn about, come to understand, strive to personally qualify for, and appropriately use the spiritual gift of discernment to assist and serve students. The hallmark of this institution is readily apparent when visitors come to our campus and say, "I can't believe how student-focused the faculty are, the staff are, all of the employees are." Think of that scenario, given what we have heard about the climate of critique in the secular world wherein students frequently are considered a "bother." Here at BYU-Idaho, the students are and always will be the focus of everything we do.
The second major objective is that we must do all within our power to help students to also understand and appropriately seek after the gift of discernment so that they can become discerning disciples.
We will now move through a number of statements by prophets and apostles. The content of these statements and the sequence we will follow are very powerful. So the first question: What is the spiritual gift of discernment? Slide number 8 begins with a statement from the Encyclopedia of Mormonism:
The gift of discernment consists of the spiritual quality or skill of being able to see or understand, especially that which is hidden or obscure. This ability is shared in a general way by all of God's children, but "discerning of spirits" is one of the gifts of the spirit that comes under certain circumstances, specially from God (1 Cor. 12:10; D&C 46:23). The fuller gift of discerning in all spiritual matters--to know whether their occurrence is of God or not--is given by the Lord to "such as God shall appoint and ordain to watch over the Church" (D&C 46:27). To possess this gift is to receive divinely revealed understanding of opposing spirits--the spirit of God and the spirit of the devil. Persons possessing such a gift also correctly perceive the right course of action (D&C 63:41). Not only can the power of discernment distinguish good from evil (Moroni 7:12-18), the righteous from the wicked (D&C 101:95), and false spirits from divine (D&C 46:23) [I would emphasize the word false--not evil, but false], but its more sensitive operation can also make known even the thoughts and intents of the heart of other persons (Hebrews 4:12, D&C 33:1, emphasis added).
I am going to move through a number of statements with little commentary, and then I will try to tie several things together. The next statement is from George Q. Cannon. My appreciation for Elder Cannon has grown remarkably this summer as I have spent a great amount of time studying his teachings and his writings. This quote is far too long for an oral presentation, so I provided it for you in writing because it is so worthwhile. I anticipate that you will want to go back and study this statement frequently:
One of the gifts of the Gospel which the Lord has promised to those who enter into covenant with Him is the gift of discerning of spirits--a gift which is not much thought of by many and probably seldom prayed for; [See, there is great counsel for us. We ought to think about it, and we ought to pray for it] yet, it is a gift that is of exceeding value and one that should be enjoyed by every Latter-day Saint. No Latter-day Saint should be without this gift, because there is such a variety of spirits in the world which seek to deceive and lead astray. In a revelation to the Church upon the spirits which have gone abroad in the earth the Lord says: Behold, verily I say unto you, that there are many spirits which are false spirits, which have gone forth in the earth deceiving the world (D&C 50:2). The Lord warns the Saints and says: "Beware lest ye are deceived" (D&C 46:8). And that they may not be deceived, He commands them to seek earnestly the best gifts. The Apostle John says: Behold, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world (John 4:1). This counsel of the beloved Apostle applies as much to us in these latter days as it did to the Saints of his age. All manner of spirits have gone forth to deceive, to lead astray, and to obtain possession of the children of men; and many people yield to them because they are invisible and cannot, perhaps, think that they can be possessed by invisible influences. Anger, backbiting, slander, falsehood, and various passions are manifested by people under the influence of false and deceptive spirits. Now, the gift of discerning of spirits not only gives men and women who have it the power to discern the spirit with which others may be possessed or influenced, [Now, brothers and sisters, please note this line] but it gives them the power to discern the spirit which influences themselves. They are able to detect a false spirit and also to know when the Spirit of God reigns within them. In private life this gift is of great importance to the Latter-day Saints. Possessing and exercising this gift they will not allow any evil influence to enter into their hearts or to prompt them in their thoughts, their words, or their acts. They will repel it; and if perchance such a spirit should get possession of them, as soon as they witness its effects they will expel it or, in other words, refuse to be led or prompted by it.
There is great importance in this teaching from Elder Cannon. And we will link his teachings to the teachings of other Brethren in just a moment.
The gift of discerning of spirits, also, is one that is of great importance to the Elders who are laboring in the ministry. We have known Elders who become so filled with zeal and so desirous to do good, or what they supposed to be good, that they exposed themselves to the influence of the adversary. They would be filled with the species of what has been called "wildfire," and carried away by zeal, they would go too far; they would say and do imprudent things and yet, being prompted by the purest and best motives, would feel entirely justified in their course. In the history of the Church there have been many illustrations of this. Elders can work themselves up beyond that which is proper and wise and be led to say and do many imprudent things and overstep the line of propriety. Now, the gift of discerning of spirits is necessary to keep these kinds of feelings in check. The gift of discerning spirits is not only necessary for this purpose, but it is necessary in the branches of the Church. Newly baptized members, anxious to obtain the gifts, are liable sometimes to be taken advantage of by the adversary and to imbibe or yield to a wrong spirit. A newly organized branch of the Church, where the gifts are manifested, especially the gift of tongues, has to be watched with great care. The Elders laboring in the branch or presiding in the conference must be in a position to discern between the Spirit of the Lord and other spirits that may seek to steal in . . . . In all the situations in life, therefore, in which Latter-day Saints can be placed there is great need for them to possess the gift of discerning of spirits. Fathers and mothers need it for their own benefit. They need it in their families, in the training of their children. All Saints need it to enable them to escape from the many evil influences that are abroad. The Elders need it for their own sakes; they need it also in the government of the branches, of the conferences, of the wards, of the stakes and, indeed, the entire Church. It is a great and blessed gift, and it should be sought for by all (emphasis added).
The next quote, which comes from President Stephen L. Richards, adds an additional dimension. He gave an address in 1950 in general conference about the spiritual gifts available to the Saints, and he spoke in detail about the gift of discernment. I believe this statement helps us understand why a particular kind of LDS scholar is drawn to Rexburg and BYU-Idaho:
First, I mentioned the gift of discernment embodying the power to discriminate, which has been spoken of in our hearing before particularly as between right and wrong. I believe that this gift when highly developed arises largely out of an acute sensitivity to impressions--spiritual impressions, if you will--to read under the surface as it were, to detect hidden evil, and more importantly [and this is the key phrase] to find the good that may be concealed. The highest type of discernment is that which perceives in others and uncovers for them their better natures, the good inherent within them (emphasis added).
What is the capacity of these young people and the capacity that we have? A greater capacity for obedience. Why would a distinctive type of LDS scholar with a propensity for and a proclivity toward the spiritual gift of discernment be brought here? To assist young people in finding the best within themselves. Think of the legendary stories about this institution and the Spirit of Ricks. We all know the stories about Lyle Lowder. Brother Lowder taught biology, and one of his students was struggling and had decided to drop his class. Lyle Lowder visited with this student and simply said, "You're not dropping the class. You sit here, and you do your homework. I'll help you do it. But you are not dropping out of this class." And that young student persevered and completed the class and today is in the twilight years of a respected career as a medical doctor. I think people with a proclivity toward and a spiritual sensitivity for this gift are brought here by the Lord to work with a generation of young people who have a remarkable capacity for obedience--to help them become devoted and discerning disciples.
If we take the elements taught by Elder Cannon and by President Richards, the gift of discernment operates basically in four major ways. First, it helps us detect hidden error and evil in others as we "see beneath the surface." Second, and perhaps more importantly, it helps us detect hidden errors and evil in ourselves. It is not just discerning these things in others, but as Elder Cannon taught, it is discerning error and evil within ourselves. Thirdly, it helps us find the good that may be concealed in others. And fourthly and interestingly, it helps us find the good that may be concealed in us.
The next question: How does the spiritual gift of discernment operate? We will move rather quickly now. First, from the teachings of President Benson--this should be slide 28:
One reason we are on this earth is to discern between truth and error. This discernment comes by the Holy Ghost, not just our intellectual faculties (emphasis added).
From David O. McKay:
From birth to death men differ. They vary as much as do flowers in a garden. In intellect, in temperament, in energy, and in training some rise to one level and some to another. The successful teacher is one who, with a spirit of discernment, can detect to a degree at least, the mentality and capability of the members of his class. He should be able to read the facial expressions and be responsive to the mental and spiritual attitudes of those whom he is teaching. The great teacher had this power of discernment in perfection as is well illustrated in his conversation with the woman of Samaria whose interests he not only interpreted, but whose soul he also read by virtue of her past deeds. Too few teachers have this gift, even to a limited degree, but every teacher has the responsibility of determining how best to approach the members of the class in order to make appeals that will be lasting (emphasis added).
Again, from President Stephen L. Richards:
The gift of discernment is essential to the leadership of the Church. I never ordain a bishop or set apart a president of a stake without invoking upon him this divine blessing, that he may read the lives and hearts of his people and call forth the best within them. [I emphasize that phrase: And call forth the best within them.] The gift and power of discernment in this world of contention between the forces of good and the power of evil is essential equipment for every son and daughter of God. There could be no such mass dissensions as endanger the security of the world, if its populations possessed this great gift in larger degree (emphasis added).
The next question: How do we appropriately seek after the spiritual gift of discernment? This is from an earlier address by President Richards:
The power of the Priesthood is a spiritual power. We know that there is efficacy in it. We have seen its power manifest. We know, too, that these spiritual powers are not developed except through goodness and righteousness. We need today the great gift of discernment to be able to proceed with an intelligence and a wisdom that transcends our finite powers in the courses which we are to pursue (emphasis added).
Again, from the teachings of President Benson:
Brethren--especially you priesthood leaders--would you counsel those under your watch-care to be prayerful and watchful, lest these deceptions take root in our midst. Counsel them to seek the gift of discernment which comes by prayer and living the commandments of God (emphasis added).
From Elder Cannon:
There is a gift in the Church of God which if obtained enables us to escape deception, and detect all kinds of spirits and evil. It is the gift of discernment of spirits. The Lord has promised unto us this gift, so that we shall be able through that gift to discern the spirits of men and women who may be brought in contact with us, so as not to be deceived by them. Some persons have this gift. It is natural to them while others seem to be utterly destitute of it and, therefore, easily deceived because they have not discernment. [I think one of the distinctive qualities of this community of Saints is a collection of people who have been blessed with a propensity for this gift.] Now we ask God for this gift and have it bestowed upon us. If we seek for it in faith it will be given us (emphasis added).
A last quote from President Richards:
There is a class of people now grown sizeable in the world who should possess this great gift in large degree. They know how the gift is attained. They have been educated in its spiritual foundations. They have been blessed with the counsels which foster it. They know how to order their lives to procure it. You know who they are, my brethren and sisters. Every member in the restored Church of Christ could have this gift if he willed to do so. He could not be deceived with the sophistries of the world. He could not be led astray by pseudo prophets and subversive cults. Even the inexperienced would recognize false teachings, in a measure at least. With this gift, they would be able to detect something of the disloyal, rebellious, and sinister influences which not infrequently prompt those who seemingly take pride in the destruction of youthful faith and loyalties. Discerning parents will do well to guard their children against such influences and against such personalities and teachings before irreparable damage is done. The true gift of discernment is often premonitory. A sense of danger should be heeded to be of value. We give thanks for a set of providential circumstances which avert an accident. We ought to be grateful every day of our lives for the sense which keeps alive a conscience which constantly alerts us to the dangers inherent in wrongdoers and sin (emphasis added).
There is great spiritual substance in the teachings I have shared this morning. Let me review and conclude. Young people with a remarkable capacity to obey come to this institution. Employees come here with that same remarkable capacity to obey and a propensity for the spiritual gift of discernment, which in its highest and noblest manifestation is detecting and helping to develop the good within a person that he or she may not see within himself or herself. That is, in large measure, the Spirit of Ricks. I would summarize it this way. Brigham Young University-Idaho is a set-apart and sacred place of gathering wherein the spiritual gift of discernment operates powerfully to assist young men and young women with a remarkable capacity to obey to become devoted and discerning disciples.
There are important implications in these teachings for each of us--the most powerful of which will not be spoken by me. They will be taught to us individually by the Holy Ghost in relation to our stewardships as men and women, husbands and wives, mothers and fathers, teachers, in whatever capacity we may serve. Let me just suggest a few brief ones.
Number 1: We talk much about the need to ratchet up as we become a university. And that is true--intellectually, socially, and in other ways. Most importantly, we need to ratchet up spiritually. So I extend the call to all of us to improve our personal worthiness. I am not suggesting that we are bad. I am suggesting that we must become better.
Number 2: We should have an increasing desire for the spiritual gift of discernment.
Number 3: We should appropriately seek after this gift. As Elder Cannon said, "It's not much thought of and perhaps not often prayed for." Every employee on this campus should be praying earnestly for--not routinely, not mechanically--earnestly learning about and seeking to qualify for this spiritual gift.
Number 4: We need to cultivate an element of personal discerning so that we can better serve others.
A part of the meaning of the word consecration is "developed and devoted to a holy purpose." Brothers and sisters, we can and should seek the spiritual gift of discernment to detect those things within ourselves that must be improved so we can be more fully developed and devoted to a holy purpose--assisting and serving these young people who come here with a remarkable capacity for obedience. The world and the adversary work ever harder to distract these young people. We must work ever harder and be more worthy and more earnest so that we will have this gift to help detect good and help it to be developed.
I hope the Holy Ghost has kept you awake. There is nothing in my presentation that has been entertaining. I do, however, feel very strongly about the importance of the timing of this content for us as we continue the transition to become Brigham Young University-Idaho.
I conclude by simply expressing my love for each of you, my appreciation, and my admiration. And I extend the invitation to all of us to prayerfully consider these teachings about the spiritual gift of discernment, to apply them, and to thereby more effectively bless the lives of these precious young people.
I declare my witness that I know God lives. I know Jesus is the Christ. I know there are living apostles and prophets. I know the Savior in this latter day directs the affairs of this living Church through true messengers. I so testify in the name of Jesus Christ, amen.