D&C 38:39

Beware of Pride

President Ezra Taft Benson

Ezra Taft Benson, “Beware of Pride,” Ensign, May 1989, 4

My beloved brethren and sisters, I rejoice to be with you in another glorious general conference of the Church. How grateful I am for the love, prayers, and service of the devoted members of the Church throughout the world.

May I commend you faithful Saints who are striving to flood the earth and your lives with the Book of Mormon. Not only must we move forward in a monumental manner more copies of the Book of Mormon, but we must move boldly forward into our own lives and throughout the earth more of its marvelous messages.

This sacred volume was written for us—for our day. Its scriptures are to be likened unto ourselves. (See 1 Ne. 19:23.)

The Doctrine and Covenants tells us that the Book of Mormon is the “record of a fallen people.” (D&C 20:9.) Why did they fall? This is one of the major messages of the Book of Mormon. Mormon gives the answer in the closing chapters of the book in these words: “Behold, the pride of this nation, or the people of the Nephites, hath proven their destruction.” (Moro. 8:27.) And then, lest we miss that momentous Book of Mormon message from that fallen people, the Lord warns us in the Doctrine and Covenants, “Beware of pride, lest ye become as the Nephites of old.” (D&C 38:39.)

I earnestly seek an interest in your faith and prayers as I strive to bring forth light on this Book of Mormon message—the sin of pride. This message has been weighing heavily on my soul for some time. I know the Lord wants this message delivered now.

In the premortal council, it was pride that felled Lucifer, “a son of the morning.” (2 Ne. 24:12–15; see also D&C 76:25–27; Moses 4:3.) At the end of this world, when God cleanses the earth by fire, the proud will be burned as stubble and the meek shall inherit the earth. (See 3 Ne. 12:5, 3 Ne. 25:1; D&C 29:9; JS—H 1:37; Mal. 4:1.)

Three times in the Doctrine and Covenants the Lord uses the phrase “beware of pride,” including a warning to the second elder of the Church, Oliver Cowdery, and to Emma Smith, the wife of the Prophet. (D&C 23:1; see also D&C 25:14; D&C 38:39.)

Pride is a very misunderstood sin, and many are sinning in ignorance. (See Mosiah 3:11; 3 Ne. 6:18.) In the scriptures there is no such thing as righteous pride—it is always considered a sin. Therefore, no matter how the world uses the term, we must understand how God uses the term so we can understand the language of holy writ and profit thereby. (See 2 Ne. 4:15; Mosiah 1:3–7; Alma 5:61.)

Most of us think of pride as self-centeredness, conceit, boastfulness, arrogance, or haughtiness. All of these are elements of the sin, but the heart, or core, is still missing.

The central feature of pride is enmity—enmity toward God and enmity toward our fellowmen. Enmity means “hatred toward, hostility to, or a state of opposition.” It is the power by which Satan wishes to reign over us.

Pride is essentially competitive in nature. We pit our will against God’s. When we direct our pride toward God, it is in the spirit of “my will and not thine be done.” As Paul said, they “seek their own, not the things which are Jesus Christ’s.” (Philip. 2:21.)

Our will in competition to God’s will allows desires, appetites, and passions to go unbridled. (See Alma 38:12; 3 Ne. 12:30.)

The proud cannot accept the authority of God giving direction to their lives. (See Hel. 12:6.) They pit their perceptions of truth against God’s great knowledge, their abilities versus God’s priesthood power, their accomplishments against His mighty works.

Our enmity toward God takes on many labels, such as rebellion, hard-heartedness, stiff-neckedness, unrepentant, puffed up, easily offended, and sign seekers. The proud wish God would agree with them. They aren’t interested in changing their opinions to agree with God’s.

Another major portion of this very prevalent sin of pride is enmity toward our fellowmen. We are tempted daily to elevate ourselves above others and diminish them. (See Hel. 6:17; D&C 58:41.)

The proud make every man their adversary by pitting their intellects, opinions, works, wealth, talents, or any other worldly measuring device against others. In the words of C. S. Lewis: “Pride gets no pleasure out of having something, only out of having more of it than the next man. … It is the comparison that makes you proud: the pleasure of being above the rest. Once the element of competition has gone, pride has gone.” (Mere Christianity, New York: Macmillan, 1952, pp. 109–10.)

In the pre-earthly council, Lucifer placed his proposal in competition with the Father’s plan as advocated by Jesus Christ. (See Moses 4:1–3.) He wished to be honored above all others. (See 2 Ne. 24:13.) In short, his prideful desire was to dethrone God. (See D&C 29:36; D&C 76:28.)

The scriptures abound with evidences of the severe consequences of the sin of pride to individuals, groups, cities, and nations. “Pride goeth before destruction.” (Prov. 16:18.) It destroyed the Nephite nation and the city of Sodom. (See Moro. 8:27; Ezek. 16:49–50.)

It was through pride that Christ was crucified. The Pharisees were wroth because Jesus claimed to be the Son of God, which was a threat to their position, and so they plotted His death. (See John 11:53.)

Saul became an enemy to David through pride. He was jealous because the crowds of Israelite women were singing that “Saul hath slain his thousands, and David his ten thousands.” (1 Sam. 18:6–8.)

The proud stand more in fear of men’s judgment than of God’s judgment. (See D&C 3:6–7; D&C 30:1–2; D&C 60:2.) “What will men think of me?” weighs heavier than “What will God think of me?”

King Noah was about to free the prophet Abinadi, but an appeal to his pride by his wicked priests sent Abinadi to the flames. (See Mosiah 17:11–12.) Herod sorrowed at the request of his wife to behead John the Baptist. But his prideful desire to look good to “them which sat with him at meat” caused him to kill John. (Matt. 14:9; see also Mark 6:26.)

Fear of men’s judgment manifests itself in competition for men’s approval. The proud love “the praise of men more than the praise of God.” (John 12:42–43.) Our motives for the things we do are where the sin is manifest. Jesus said He did “always those things” that pleased God. (John 8:29.) Would we not do well to have the pleasing of God as our motive rather than to try to elevate ourselves above our brother and outdo another?

Some prideful people are not so concerned as to whether their wages meet their needs as they are that their wages are more than someone else’s. Their reward is being a cut above the rest. This is the enmity of pride.

When pride has a hold on our hearts, we lose our independence of the world and deliver our freedoms to the bondage of men’s judgment. The world shouts louder than the whisperings of the Holy Ghost. The reasoning of men overrides the revelations of God, and the proud let go of the iron rod. (See 1 Ne. 8:19–28; 1 Ne. 11:25; 1 Ne. 15:23–24.)

Pride is a sin that can readily be seen in others but is rarely admitted in ourselves. Most of us consider pride to be a sin of those on the top, such as the rich and the learned, looking down at the rest of us. (See 2 Ne. 9:42.) There is, however, a far more common ailment among us—and that is pride from the bottom looking up. It is manifest in so many ways, such

as faultfinding, gossiping, backbiting, murmuring, living beyond our means, envying, coveting, withholding gratitude and praise that might lift another, and being unforgiving and jealous.

Disobedience is essentially a prideful power struggle against someone in authority over us. It can be a parent, a priesthood leader, a teacher, or ultimately God. A proud person hates the fact that someone is above him. He thinks this lowers his position.

Selfishness is one of the more common faces of pride. “How everything affects me” is the center of all that matters—self-conceit, self-pity, worldly self-fulfillment, self-gratification, and self-seeking.

Pride results in secret combinations which are built up to get power, gain, and glory of the world. (See Hel. 7:5; Ether 8:9, 16, 22–23; Moses 5:31.) This fruit of the sin of pride, namely secret combinations, brought down both the Jaredite and the Nephite civilizations and has been and will yet be the cause of the fall of many nations. (See Ether 8:18–25.)

Another face of pride is contention. Arguments, fights, unrighteous dominion, generation gaps, divorces, spouse abuse, riots, and disturbances all fall into this category of pride.

Contention in our families drives the Spirit of the Lord away. It also drives many of our family members away. Contention ranges from a hostile spoken word to worldwide conflicts. The scriptures tell us that “only by pride cometh contention.” (Prov. 13:10; see also Prov. 28:25.)

The scriptures testify that the proud are easily offended and hold grudges. (See 1 Ne. 16:1–3.) They withhold forgiveness to keep another in their debt and to justify their injured feelings.

The proud do not receive counsel or correction easily. (See Prov. 15:10; Amos 5:10.) Defensiveness is used by them to justify and rationalize their frailties and failures. (See Matt. 3:9; John 6:30–59.)

The proud depend upon the world to tell them whether they have value or not. Their self-esteem is determined by where they are judged to be on the ladders of worldly success. They feel worthwhile as individuals if the numbers beneath them in achievement, talent, beauty, or intellect are large enough. Pride is ugly. It says, “If you succeed, I am a failure.”

If we love God, do His will, and fear His judgment more than men’s, we will have self-esteem.

Pride is a damning sin in the true sense of that word. It limits or stops progression. (See Alma 12:10–11.) The proud are not easily taught. (See 1 Ne. 15:3, 7–11.) They won’t change their minds to accept truths, because to do so implies they have been wrong.

Pride adversely affects all our relationships—our relationship with God and His servants, between husband and wife, parent and child, employer and employee, teacher and student, and all mankind. Our degree of pride determines how we treat our God and our brothers and sisters. Christ wants to lift us to where He is. Do we desire to do the same for others?

Pride fades our feelings of sonship to God and brotherhood to man. It separates and divides us by “ranks,” according to our “riches” and our “chances for learning.” (3 Ne. 6:12.) Unity is impossible for a proud people, and unless we are one we are not the Lord’s. (See Mosiah 18:21; D&C 38:27; D&C 105:2–4; Moses 7:18.)

Think of what pride has cost us in the past and what it is now costing us in our own lives, our families, and the Church.

Think of the repentance that could take place with lives changed, marriages preserved, and homes strengthened, if pride did not keep us from confessing our sins and forsaking them. (See D&C 58:43.)

Think of the many who are less active members of the Church because they were offended and their pride will not allow them to forgive or fully sup at the Lord’s table.

Think of the tens of thousands of additional young men and couples who could be on missions except for the pride that keeps them from yielding their hearts unto God. (See Alma 10:6; Hel. 3:34–35.)

Think how temple work would increase if the time spent in this godly service were more important than the many prideful pursuits that compete for our time.

Pride affects all of us at various times and in various degrees. Now you can see why the building in Lehi’s dream that represents the pride of the world was large and spacious and great was the multitude that did enter into it. (See 1 Ne. 8:26, 33; 1 Ne. 11:35–36.)

Pride is the universal sin, the great vice. Yes, pride is the universal sin, the great vice.

The antidote for pride is humility—meekness, submissiveness. (See Alma 7:23.) It is the broken heart and contrite spirit. (See 3 Ne. 9:20; 3 Ne. 12:19; D&C 20:37; D&C 59:8; Ps. 34:18; Isa. 57:15; Isa. 66:2.) As Rudyard Kipling put it so well:

The tumult and the shouting dies;
The captains and the kings depart.
Still stands thine ancient sacrifice,
An humble and a contrite heart.
Lord God of Hosts, be with us yet,
Lest we forget, lest we forget.
(Hymns, 1985, no. 80.)

God will have a humble people. Either we can choose to be humble or we can be compelled to be humble. Alma said, “Blessed are they who humble themselves without being compelled to be humble.” (Alma 32:16.)

Let us choose to be humble.

We can choose to humble ourselves by conquering enmity toward our brothers and sisters, esteeming them as ourselves, and lifting them as high or higher than we are. (See D&C 38:24; D&C 81:5; D&C 84:106.)

We can choose to humble ourselves by receiving counsel and chastisement. (See Jacob 4:10; Hel. 15:3; D&C 63:55; D&C 101:4–5; D&C 108:1; D&C 124:61, 84; D&C 136:31; Prov. 9:8.)

We can choose to humble ourselves by forgiving those who have offended us. (See 3 Ne. 13:11, 14; D&C 64:10.)

We can choose to humble ourselves by rendering selfless service. (See Mosiah 2:16–17.)

We can choose to humble ourselves by going on missions and preaching the word that can humble others. (See Alma 4:19; Alma 31:5; Alma 48:20.)

We can choose to humble ourselves by getting to the temple more frequently.

We can choose to humble ourselves by confessing and forsaking our sins and being born of God. (See D&C 58:43; Mosiah 27:25–26; Alma 5:7–14, 49.)

We can choose to humble ourselves by loving God, submitting our will to His, and putting Him first in our lives. (See 3 Ne. 11:11; 3 Ne. 13:33; Moro. 10:32.)

Let us choose to be humble. We can do it. I know we can.

My dear brethren and sisters, we must prepare to redeem Zion. It was essentially the sin of pride that kept us from establishing Zion in the days of the Prophet Joseph Smith. It was the same sin of pride that brought consecration to an end among the Nephites. (See 4 Ne. 1:24–25.)

Pride is the great stumbling block to Zion. I repeat: Pride is the great stumbling block to Zion.

We must cleanse the inner vessel by conquering pride. (See Alma 6:2–4; Matt. 23:25–26.)

We must yield “to the enticings of the Holy Spirit,” put off the prideful “natural man,” become “a saint through the atonement of Christ the Lord,” and become “as a child, submissive, meek, humble.” (Mosiah 3:19; see also Alma 13:28.)

That we may do so and go on to fulfill our divine destiny is my fervent prayer in the name of Jesus Christ, amen.

D&C 41:5

 Bruce R. McConkie 

  1. Anyone who believes the doctrine, teachings, or philosophy of another and who follows that teacher is his disciple. He stands as a learner, a devotee of the one whose concepts he accepts. Thus we read of the disciples of John the Baptist (Mark 2:18; Luke 11:1; John 1:35; 3:25), of Moses (John 9:28), and of the Pharisees. (Mark 2:18.)

    2. All the saints from the day of Adam to the present have been disciples of Christ. (Isa. 8:16; Matt. 27:57; John 19:38; Acts 9:36; 11:26.) Those who believe the false doctrines of christendom consider themselves to be true disciples yet by their false beliefs and evil works they are not so classed by Him whose judgment shall prevail.

    Scriptural tests establishing true discipleship include: a. Believing the true doctrines of Christ (Ether 4:10-12); b. Obeying the principles of the gospel (John 8:31); c. Having "love one to another" (John 13:35); d. Accepting the message and aiding the work of the missionaries (D. & C. 84:87-91); and e. Bringing forth works of righteousness (John 15:4-8.)

     3. The apostolic ministers chosen to labor among the Jews, and also those who rendered similar service among the Nephites are called "the twelve disciples." (Matt. 20:17; 3 Ne. 19:4.)

(Mormon Doctrine, 143)

D&C 38:27

President Henry B Eyring
“We know from experience that joy comes when we are blessed with unity. … [Our Heavenly Father’s] desire is to grant us that sacred wish for unity out of His love for us.

“He cannot grant it to us as individuals. The joy of unity He wants so much to give us is not solitary. We must seek it and qualify for it with others. It is not surprising then that God urges us to gather so that He can bless us. He wants us to gather into families. He has established classes, wards, and branches and commanded us to meet together often. In those gatherings, which God has designed for us, lies our great opportunity. We can pray and work for the unity that will bring us joy and multiply our power to serve” (“Our Hearts Knit as One,” Ensign or Liahona, Nov. 2008, 69).

D&C 30

President Boyd K. Packer
    "It is not expected that you go through life without making mistakes, but you will not make a major mistake without first being warned by the promptings of the Spirit. This promise applies to all members of the Church" ("Council to Youth" General Conference, October 2011).

D&C 27:14

Elder Bruce R. McConkie

“The sacrament is to be administered in a future day, on this earth, when the Lord Jesus is present, and when all the righteous of all ages are present.” (The Millennial Messiah [1982], 587).

“Every faithful person in the whole history of the world, every person who has so lived as to merit eternal life in the kingdom of the Father will be in attendance and will partake, with the Lord, of the sacrament” (The Promised Messiah [1978], 595).

D&C 25 Women of the Church

President Gordon B. Hinckley:

“First let me say to you sisters that you do not hold a second place in our Father’s plan for the eternal happiness and well-being of His children. You are an absolutely essential part of that plan.”

“Without you the plan could not function. Without you the entire program would be frustrated. As I have said before from this pulpit, when the process of creation occurred, Jehovah, the Creator, under instruction from His Father, first divided the light from the darkness and then separated the land from the waters. There followed the creation of plant life, followed by the creation of animal life. Then came the creation of man, and culminating that act of divinity came the crowning act, the creation of woman.”

“Each of you is a daughter of God, endowed with a divine birthright. You need no defense of that position” (Women of the Church, General Conference, Oct 1996).

 

President Ezra Taft Benson:

“You have been born at this time for a sacred and glorious purpose. It is not by chance that you have been reserved to come to earth in this last dispensation of the fulness of times. Your birth at this particular time was foreordained in the eternities.”

“You are to be the royal daughters of the Lord in the last days. You are “youth of the noble birthright” (Hymns, 1985, no. 255)” (To the Young Women of the Church, General Conference, Oct 1996).

 

Spencer W. Kimball:

“Bear in mind, dear sisters, that the eternal blessings which are yours through membership in The Church of Jesus Christ of Latter-day Saints are far, far greater than any other blessings you could possibly receive. No greater recognition can come to you in this world than to be known as a woman of God. No greater status can be conferred upon you than being a daughter of God who experiences true sisterhood, wifehood, and motherhood, or other tasks which influence lives for good” (Ensign, Nov. 1972, p. 102).

D&C 21:1

Seer, Translator, and Prophet
“A seer is one who sees with spiritual eyes. He perceives the meaning of that which seems obscure to [unclear to or hidden from] others; therefore he is an interpreter and clarifier of eternal truth. He foresees the future from the past and the present. This he does by the power of the Lord operating through him directly, or indirectly with the aid of divine instruments such as the Urim and Thummim. In short, he is one who sees, who walks in the Lord’s light with open eyes” (John A. Widtsoe, Evidences and Reconciliations, arr. G. Homer Durham, 3 vols. in 1 [1960], 258).

A translator is someone who (1) converts written or spoken words to another language or (2) gives clearer meaning to an existing translation by improving or correcting it or by restoring lost material (see Guide to the Scriptures, “Translate,” scriptures.lds.org).

A prophet is “a person who has been called by and speaks for God. As a messenger of God, a prophet receives commandments, prophecies, and revelations from God. His responsibility is to make known God’s will and true character to mankind and to show the meaning of his dealings with them. A prophet denounces sin and foretells its consequences. He is a preacher of righteousness. On occasion, prophets may be inspired to foretell the future for the benefit of mankind. His primary responsibility, however, is to bear witness of Christ” (Guide to the Scriptures, “Prophet,” scriptures.lds.org).

D&C 20:38-59 The Priesthood

Elder Dallin H. Oaks
    "I come now to the subject of priesthood authority. I begin with the three principles just discussed: (1) priesthood is the power of God delegated to man to act for the salvation of the human family, (2) priesthood authority is governed by priesthood holders who hold priesthood keys, and (3) since the scriptures state that “all other authorities [and] offices in the church are appendages to this [Melchizedek] priesthood” (D&C 107:5), all that is done under the direction of those priesthood keys is done with priesthood authority."
    "We are not accustomed to speaking of women having the authority of the priesthood in their Church callings, but what other authority can it be? When a woman—young or old—is set apart to preach the gospel as a full-time missionary, she is given priesthood authority to perform a priesthood function. The same is true when a woman is set apart to function as an officer or teacher in a Church organization under the direction of one who holds the keys of the priesthood. Whoever functions in an office or calling received from one who holds priesthood keys exercises priesthood authority in performing her or his assigned duties" ("The Keys and Authority of the Priesthood," General Conference, April 2014)

D&C 20:1 April 6

David A Bednar
“May each of us do and become better through the Savior’s Atonement. Today is April 6. We know by revelation that today is the actual and accurate date of the Savior’s birth. April 6 also is the day on which The Church of Jesus Christ of Latter-day Saints was organized"

(“Bear up their Burdens with Ease”, General Conference, April 2014).

D&C 19 Confession

The Miracle of Forgiveness, President Spencer W. Kimball
(Excerpts taken from chapter 13, pp 177-189)

Lifting Burdens Through Confession

The confession of sin is a necessary element in repentance and therefore in obtaining forgiveness. It is one of the tests of true repentance, for, "By this ye may know if a man repenteth of his sins behold, he will confess them and forsake them." (D&C 58:43. Italics added.)


Major Sins Confessed to Church Authority
Knowing the hearts of men, and their intents, and their abilities to repent and regenerate themselves, the Lord waits to forgive until the repentance has matured. The transgressor must have a "broken heart and a contrite spirit" and be willing to humble himself and do all that is required. The confession of his major sins to a proper Church authority is one of those requirements made by the Lord.

This procedure of confession assures proper controls and protection for the Church and its people and sets the feet of the transgressor on the path of true repentance. Many offenders in their shame and pride have satisfied their consciences, temporarily at least, with a few silent prayers to the Lord and rationalized that this was sufficient confession of their sins. "But I have confessed my sin to my Heavenly Father," they will insist, "and that is all that is necessary." This is not true where a major sin is involved. Then two sets of forgiveness are required to bring peace to the transgressor one from the proper authorities of the Lord's Church, and one front the Lord himself.

Voluntary Confession Is Best

It follows that the ideal confession is voluntary, not forced. It is induced from within the offender's soul, not sparked by being found out in the sin. Such confession, like the voluntary humility of which Alma spoke (Al. 32:13-16), is a sign of growing repentance. It indicates the sinner's conviction of sin and his desire to abandon the evil practices. The voluntary confession is infinitely more acceptable in the sight of the Lord than is forced admission, lacking humility, wrung from an individual by questioning when guilt is evident. Such forced admission is not evidence of the humble heart which calls forth the Lord's mercy: "... For I, the Lord, forgive sins, and am merciful unto those who confess their sins with humble hearts." (D&C 61:2. Italics added.)

The wicked Cain denied his guilt when first accused. He never did confess his grievous sin, but finally admitted it after he was discovered. Even when he was confronted with his dastardly act he still tried to evade it by saying, "Am I my brother's keeper?"

Peace Through Confession

Confession brings peace. How often have people departed from my office relieved and lighter of heart than for a long time! Their burdens were lighter, having been shared. They were free. The truth had made them free. Having warned of excruciating pain and punishments, the Lord said: "... Confess your sins, lest you suffer these punishments of which I have spoken." (D&C 19:20.) There is substantial psychological strength in confession. Confession is not only the revealing of errors to proper authorities, but the sharing of burdens to lighten them. One lifts at least part of his burden and places it on other shoulders which are able and willing to help carry the load. Then there comes satisfaction in having taken another step in doing all that is possible to rid oneself of the burden of transgression. Those who take the course of honest confession of their sin further the process of repentance, of adjustment in their lives, of reconciliation with God.

D&C 19:6-12

President J. Reuben Clark of the First Presidency gave the following insight concerning “God’s punishment”:

“When the Lord comes to give us our reward … and our punishment, I feel that [the Savior] will give that punishment which is the very least that our transgression will justify. I believe that he will bring into his justice all of the infinite love and blessing and mercy and kindness and understanding which he has. …

“And on the other hand, I believe that when it comes to making the rewards for our good conduct, he will give us the maximum that it is possible to give, having in mind the offense which we have committed” (“As Ye Sow … ,” Brigham Young University Speeches of the Year [May 3, 1955], 7).

President Joseph Fielding Smith explained the meaning of endless torment and eternal punishment:

“We learn from the Doctrine and Covenants that eternal punishment, or everlasting punishment, does not mean that a man condemned will endure this punishment forever. … When a man pays the penalty of his misdeeds and humbly repents, receiving the gospel, he comes out of the prison house and is assigned to some degree of glory according to his worth and merit” (Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols. [1954–1956], 2:160).

Elder James E. Talmage of the Quorum of the Twelve Apostles gave additional insights concerning the meaning of eternal punishment:

“‘Eternal punishment’ … does not mean that the individual sufferer or sinner is to be eternally and everlastingly made to endure and suffer. No man will be kept in hell longer than is necessary to bring him to a fitness for something better. When he reaches that stage the prison doors will open and there will be rejoicing among the hosts who welcome him into a better state” (in Conference Report, Apr. 1930, 97; see also Doctrine and Covenants Student Manual, 2nd ed. [Church Educational System manual, 2001], 37).

D&C 19:15-20

Elder Neal A. Maxwell of the Quorum of the Twelve Apostles:

“We will end up either choosing Christ’s manner of living or His manner of suffering! It is either ‘suffer even as I’ (D&C 19:16–17), or overcome ‘even as [He] … overcame (Revelation 3:21)” (“Overcome … Even As I Also Overcame,” Ensign, May 1987, 72).