How to Know What You Believe

"Knowing What You Believe, Assertive What You Know," Ensign, Sept. 2002, 20

As we read in Alma 30, Korihor had fabricated many untrue allegations about the Church and was brought before Alma, who listened but was not challenged by Korihor'south claims. Alma recognized the allegations to exist false—not only because he knew the doctrines of the Church and the history of his people but because he had unshakable confidence in his ain personal experiences with the gospel.

It is a adept thing for us to know what we believe. We should know and be familiar with the doctrines, ordinances, covenants, and teachings of the Church and its modern-day prophets. Equally important, however, to knowing what nosotros believe is assertive what nosotros know. Believing what we know has to do with recognizing, trusting, and learning from our own spiritual experiences.

Deeply personal spiritual experiences are granted to us for our own betterment and occupy an of import place in our education. Such experiences volition always be in harmony with the doctrines of the Church and the teachings of its living prophets.

I am passing through the aforementioned educational process yous are. Forth the way I have fabricated a few observations about learning from the experiences the Lord has granted me. I would like to share a few of my observations with yous.

1. We can know some things without knowing all things.

When Nephi desired a confirmation of his father's vision, the angel asked him, "Knowest thou the condescension of God?" Nephi's answer was, "I know that he loveth His children; all the same, I do non know the meaning of all things" (i Ne. 11:16–17). Nephi seemed satisfied to let his knowledge of some things to expand his religion and requite him confidence in areas where his knowledge was not quite as complete. We would practice well to nurture this understanding. President Spencer W. Kimball (1895–1985) taught that "faith is based on past feel. It is non blind obedience, even without full understanding, to follow a Father who has proved himself" (The Teachings of Spencer Due west. Kimball, ed. Edward L. Kimball [1982], 59). For example, each fourth dimension the Lord answers a prayer, my knowledge that He does answer prayer is strengthened. This knowledge expands my faith and conviction into those times when His answers do not come as chop-chop or when His timing is far unlike from my ain.

In an academic setting we sympathize this principle of non knowing all things quite thoroughly. We are comfortable with the idea that we must take basic courses earlier we motion on to more avant-garde work. The absence of complete knowledge in a discipline does not hinder us in knowing some things about that field of study. In fact, our pursuit of additional knowledge is driven by our understanding that we do not know all things.

Learning takes time. Though we understand this in our secular lives, nosotros are often impatient in our spiritual evolution. Nosotros sometimes feel that the Lord ought to reveal more than He does in order to remove some of the discomfort we experience when we realize that we do not have a set up respond for every question. In Master, however, nosotros memorize the ninth article of religion, which teaches us that more than is notwithstanding to come: "We believe all that God has revealed, all that He does now reveal, and nosotros believe that He will withal reveal many great and of import things pertaining to the Kingdom of God."

Alma teaches that spiritual growth takes effort too equally time: "If ye will nourish the word, yea, nourish the tree as it beginneth to abound, past your faith with slap-up diligence, and with patience, looking forward to the fruit thereof, it shall accept root; and behold it shall be a tree springing upwards unto everlasting life.

"And considering of your diligence and your organized religion and your patience with the give-and-take in nourishing it, … by and by ye shall pluck the fruit thereof, which is well-nigh precious, … and ye shall feast upon this fruit fifty-fifty until ye are filled, that ye hunger not, neither shall ye thirst" (Alma 32:41–42).

The people of Alma's day did not immediately understand how to plant and attend the word in their hearts. Alma answered by giving them 3 bones steps: pray in all circumstances, read and understand the scriptures, and believe in the Son of God (see Alma 33). In this progressive revelation of spiritual knowledge past virtue of our diligence, faith, and long-suffering, we can surely know some things without knowing all things.

2. Spiritual experiences are very personal and may not exist understood by others.

The Lord cautions united states to exercise great care in how, where, and with whom nosotros share our spiritual experiences. We cannot await a basically unbelieving world to sympathise experiences of a deeply personal and spiritual nature.

A most interesting case of this is found in the ninth chapter of John: "And every bit Jesus passed by, he saw a human being which was blind from his nascence" (John 9:i). Jesus spat on the ground, made clay of the spittle, all-powerful the eyes of the blind human with the dirt, and then told him to get wash. "He went his way therefore, and washed, and came seeing" (John 9:7). What was the reaction among the people to this miracle? Did they accept it as a confirmation of their faith? First his neighbors didn't fifty-fifty recognize him. "And they which before had seen him that he was blind, said, Is not this he that sat and begged?" (John 9:8). "Some said, This is he: others said, He is similar him: simply he said, I am he" (John 9:9). They asked him, "How were thine eyes opened?" (John nine:10). He answered their question very merely, surely anticipating that they would accept his response and accept joy in his good fortune. "A homo that is called Jesus made clay, and anointed mine eyes, and said unto me, Get to the pool of Siloam, and wash: and I went and washed, and I received sight" (John 9:xi).

His was a simple explanation and testimony of a deeply personal spiritual experience. The neighbors, however, could or would not sympathize, and then they brought him to the Pharisees, who also asked him how he had received his sight. He said to them, "He put dirt upon mine optics, and I washed, and practice see" (John 9:15). The reaction of the Pharisees is also insightful. Equally the miracle was performed on the Sabbath, some said, "This human," speaking of Jesus, "is not of God, because he keepeth not the sabbath 24-hour interval. Others said, How can a human that is a sinner exercise such miracles? And there was a sectionalisation among them" (John nine:xvi).

Didn't the Pharisees completely miss the point? They pressed the bullheaded man again, not to gain understanding of the miracle but to make up one's mind his stance of him who had performed the miracle. "What sayest thou of him, that he hath opened thy eyes?" Again, a simple answer: "He is a prophet" (John 9:17).

"Merely the Jews did not believe apropos him, that he had been blind, and received his sight, until they called the parents of him that had received his sight.

"And they asked them, saying, Is this your son, who ye say was built-in blind? how then doth he now see?

"His parents answered them and said, We know that this is our son, and that he was born blind:

"Only past what ways he now seeth, we know not" (John ix:18–21).

Even his parents failed to appreciate the miracle in their son'southward life. Because they feared the Jews, the parents simply said, "He is of age; ask him" (John 9:23). Once more they chosen the man who was blind and again pressed him about Jesus, maxim, "Give God the praise: nosotros know that this man is a sinner" (John nine:24).

I suppose past now, afterward several explanations, the human being was growing increasingly impatient, which is felt in the terseness of his reply. "Whether he be a sinner or no, I know non: one thing I know, that, whereas I was blind, now I encounter" (John ix:25). No amount of caption, even so unproblematic and straightforward, would aid others to understand and accept what he himself had experienced. Afterwards all the explanation and testimony, they reviled the recipient of the miracle and said, "Yard fine art his disciple; but we are Moses' disciples" (John 9:28). The man answered them again, "Why herein is a marvelous thing, that ye know not from whence he is, and even so he hath opened mine eyes" (John 9:xxx). They answered him and said: "Thou was altogether born in sins, and dost 1000 teach us? And they cast him out" (John 9:34). In the terminate, no ane accepted the miracle, the doer of the phenomenon, or the recipient of the phenomenon. No i even seemed happy that the blind man could run across.

The spiritual experiences the Lord grants to united states are extremely personal. We should share them just selectively or non at all. If we practise choose to share them, information technology should be only with those who can understand and appreciate such things and volition agree them as sacredly as we practise, every bit a confirmation of their ain faith.

This leads me to a third ascertainment regarding spiritual experiences.

iii. Spiritual experiences non understood past others volition often exist rejected, just their rejection does not alter the experiences.

Joseph Smith writes in his history that he shared his experience of the First Vision among the professors of organized religion, which caused keen persecution towards him. In his reflection, the Prophet compared himself to the Apostle Paul in his defence before Rex Agrippa. The Prophet writes that Paul "related the business relationship of the vision he had when he saw a low-cal, and heard a vox; simply notwithstanding there were just few who believed him; some said he was dishonest, others said he was mad; and he was ridiculed and reviled. But this did not destroy the reality of his vision" (JS—H 1:24; accent added).

The Prophet continues: "So information technology was with me. I had actually seen a light, and in the midst of that light I saw 2 Personages, and they did in reality speak to me; and though I was hated and persecuted for saying that I had seen a vision, nevertheless it was true; and while they were persecuting me, reviling me, and speaking all manner of evil confronting me falsely for and so saying, I was led to say in my heart: Why persecute me for telling the truth? I take actually seen a vision; and who am I that I tin withstand God, or why does the globe think to make me deny what I have actually seen? For I had seen a vision; I knew it, and I knew that God knew it, and I could not deny information technology, neither dared I exercise information technology" (JS—H i:25).

If others do not savor spiritual experiences, it does non mean that we practise non. I am reminded of an experience in New York as a graduate student. I was serving as a seventies stake missionary. The bishop chosen one evening and told me that some members were involved in a word with a group of what we would now call built-in-again Christians. The members were challenged by the conversation and had called him for assist. He asked me if I would be bachelor to enter the discussion, which I did. Through that evening, it became articulate that my new friends rejected the idea that Joseph Smith could have had a vision. My response was a question. "What is the highest and most sacred personal feel you could have?" Their answer was: "A revelation of Jesus." I answered, "Why and then would yous deny another that same blessing?"

This leads to a closely related quaternary observation regarding our spiritual experiences.

4. Equally others may reject our spiritual experiences, they will frequently effort to dissuade us from believing them.

There volition always be those who are not content to simply reject your spiritual experiences only will exercise all they can to convince you to deny what you yourself have experienced. One of the virtually interesting examples I could find in the scriptures relating to this principle is the reaction of the Nephites toward the signs given at the nascency of the Savior. Samuel the Lamanite had come amongst them merely a few years before the signs were to be given. He made clear predictions of the signs they would witness. These would not be unproblematic things. The lord's day was to go down, just in that location would be no darkness through the whole night. "A new star" would appear, and there would be "many signs and wonders in heaven" (encounter Hel. 14:iii–half-dozen). Such would be their anaesthesia that they would all fall to the earth (see Hel. 14:7).

It seems to me that such occurrences would be hard to miss. Yet when all happened according to the prophecy, many people found them hard to believe. "And information technology came to pass," nosotros read, "that from this fourth dimension forth there began to be lyings sent forth among the people, by Satan, to harden their hearts, to the intent that they might non believe in those signs and wonders which they had seen" (3 Ne. 1:22).

Surely we have undergone spiritual experiences in our lives that take amazed united states of america. We ponder them and wonder nearly them. Satan volition always be at that place to whisper in our ears that they either did not happen every bit we remember them, or he will try to persuade us to deny them altogether.

Referring to pondering and reflection leads me to a fifth observation.

5. Sometimes only upon reflection, or when someone else points it out, do nosotros recognize what nosotros have experienced.

The feel of the disciples on the road to Emmaus on the twenty-four hour period of the Lord's Resurrection exemplifies this. He appeared to them and questioned their sadness as He spoke with them forth the route. They rehearsed the events of the last few days. The Savior took the opportunity to teach them from the scriptures concerning the prophets and Himself. When they came into the hamlet, they invited Him to stay with them. He ate with them, took bread and blessed it and broke it and gave information technology to them, and at that betoken their eyes were opened and they knew Him, simply He vanished out of their sight. Only upon reflection did the disciples understand what had occurred. "Did not our heart burn within us, while he talked with us by the mode, and while he opened to us the scriptures?" (Luke 24:32).

This is a common feel for all of us. It seems to me that nosotros often exercise not immediately recognize the importance of what is happening to us.

Many of united states of america have served full-time missions. Every successful missionary teaches the investigator to recognize the Spirit. At the top of a wonderful gospel word, a missionary will ask the question, "What do you feel right now?" It is a difficult feeling for the investigator to depict. Unremarkably, phrases like "I experience warmth" or "I feel peace and comfort" are heard. What they feel is something they have never experienced in quite the same way. It is so that the missionary explains what is happening and what it means. And then it is ofttimes with us. Only with good teachers may we sometimes begin to empathize that which is occurring in our lives. Knowing this, the Lord has told us continually to ponder His word in order that we may empathize.

6. Trusting our spiritual experiences will help keep us from charade.

A most revealing experience regarding this principle is that which occurred to Moses (see Moses 1:one–13). "Moses was defenseless up into an exceedingly loftier mount" (Moses 1:1), where he saw God face up to face and talked with Him. The glory of God was upon Moses so that he could endure His presence. God showed Moses some of the workings of this earth. When this marvelous vision was complete, God withdrew from Moses, and Moses was left to himself. Satan now came, tempting and commanding Moses to worship him. Moses queried him, asking: "Who art thou? For behold, I am a son of God, in the similitude of his Only Begotten; and where is thy glory, that I should worship thee?" (Moses 1:thirteen). Moses, because of his previous experience with God, understood the charade that was being offered to him. "For behold, I could not look upon God, except his glory should come up upon me, and I were transfigured earlier him. But I can look upon thee in the natural human. Is it non then, surely?" (Moses 1:14). Moses then commanded Satan to depart. Moses' knowledge and trust in his showtime experience most convincingly kept him from the deception of his 2d experience.

On two Baronial 1913, the Outset Presidency published a argument, which bears the championship "A Warning Voice." Their statement embodies a basic principle that, if followed, volition go on the states from deception: "In secular as well as spiritual affairs, Saints may receive Divine guidance and revelation affecting themselves, merely this does not convey authority to direct others, and is not to be accepted when contrary to Church covenants, doctrine or discipline, or to known facts, demonstrated truths, or proficient common sense" (in James R. Clark, comp., Letters of the Starting time Presidency of The Church of Jesus Christ of Latter-day Saints, 6 vols. [1965–75], 4:285–86). Those who fall away from the Church building generally struggle with this principle. Recognizing and understanding our own spiritual experiences within the gospel framework keep us safe from charade.

vii. Spiritual experiences ostend our testimonies and aid us to suffer moments of doubt and doubtfulness.

President Kimball has said that "faith grows through spiritual experience" (Teachings of Spencer W. Kimball, 76). When I was a mission president, I would ask missionaries leaving the mission field to write down for their final interview with me the major lessons they had learned through the course of their mission. What I heard most often was: "I learned the importance of prayer," "I learned that God answers prayer," "I learned the importance of regular scripture study," or "I learned to capeesh hard, disciplined work." Never did I hear anything that related to the goals of the mission, the number of baptisms, or number of hours worked. After reviewing what they had learned, I returned their written accounts to them with the counsel that they keep them in a rubber identify. I told them that a time would come in their lives when matters would not be so clear as they had been in the mission field. It was then that they were to retrieve and read what they had written almost their own spiritual experiences.

Y'all may know that earlier one is considered for employment at BYU, an interview with a Full general Authority is required. Not long ago I interviewed a brilliant individual for a position. His training was in a discipline that could possibly pose some claiming to his testimony. I asked him whether he had ever wavered in his faith or, in the course of his report, ever lost his testimony. He answered the question candidly and told me, yep, he had. His integrity was impressive. I asked him how he had overcome the challenge. The answer was simple. He said, "I went back to my missionary journals and read them in order to rediscover what I once knew to exist true."

Spiritual experiences are granted to u.s.a. past a loving Heavenly Father. They are meant to strengthen us and educate us in His ways. We demand to ponder our lives that we may comprehend our spiritual experiences, learn from them, and exist strengthened past them.

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Source: https://www.churchofjesuschrist.org/study/ensign/2002/09/knowing-what-you-believe-believing-what-you-know?lang=eng

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