Terryl L. Givens Quotes

The English historian Thomas Carlyle defined a person's religion as the set of values evident in his or her actions, regardless of what the individual would claim to believe when asked.

Faith is lived, not thought.

Of Sir Isaac Newton's momentous decipherment of the laws of the universe, the French scientist Pierre-Simon de Laplace famously told Napoleon, in his philosophical euphoria, that he no longer had need of God to make sense of creation. Secular science could henceforth exile God from his universe. In Joseph Smith's conception, by contrast, naturalism and God co-exist.

We humans have a lamentable tendency to spend more time theorizing the reasons behind human suffering, than working to alleviate human suffering.

I SHALL know why, when time is over, And I have ceased to wonder why; Christ will explain each separate anguish In the fair schoolroom of the sky. He will tell me what Peter promised, And I, for wonder at his woe, I shall forget the drop of anguish That scalds me now, that scalds me now.

disciples might do well to avoid the bibliolatry that characterizes scripture as unerring truth. Parley Pratt made this point himself in The Fountain of Knowledge, a small pamphlet he wrote in 1844. With elegant metaphor, he noted that scripture resulted from revelatory process and was thus the product of revealed truth, not the other way around. We do well to look to a stream for nourishing water, but we do better to secure the fountain. That fountain, Pratt noted, is "the gift of revelation," which "the restoration of all things" heralds.21 Or, in George MacDonald's metaphor, we should hold the scriptures as "the moon of our darkness, . . . not dear as the sun towards which we haste.

What we choose to embrace, to be responsive to, is the purest reflection of who we are and what we love.

Maple leaves in autumn do not suddenly transform into stained glass pendants ... in order to satisfy a human longing for beauty. Their scarlet, ochre, and golden colors emerge as chlorophyll production shuts down, in preparation for sacrificing the leaves that are vulnerable to winter cold, and ensuring the survival of the tree. But the tree survives, WHILE our vision is ravished. The peacock's display attracts a hen, AND it nourishes the human eye. The flower's fragrance entices a pollinator, BUT IT ALSO intoxicates the gardener. In that "while," in that "and," in that "but it also," we find the giftedness of life.

Our minds are driven to answer questions that far transcend the bounds of our own lives.

Emotion is not a defect in an otherwise perfect reasoning machine. Reason, unfettered from human feeling, has led to as many horrors as any crusader's zeal. What use is pity in a world devoted to maximizing efficiency and productivity? Scientific husbandry tells us to weed out the sick, the infirm, the weak. The ruthless efficiency of euthanasia initiatives and ethnic cleansing are but the programmatic application of Nietzsche's point: from any quantifiable cost-benefit analysis, the principles of animal husbandry should apply to the human race. Charles Darwin himself acknowledged that strict obedience to "hard reason" rather than sympathy for fellow humans would represent a sacrifice of "the noblest part of our nature."6 It is the human heart resonating with empathy, not the logical brain attuned to the mathematics of efficiency, that revolts at cruelty and inhumanity. In

Those mortals who operate in the grey area between conviction and incredulity are in a position to choose most meaningfully, and with most meaningful consequences [ ... ] Perhaps only a doubter can appreciate the miracle of life without end.

The Atonement is not a backup plan in case we happen to fall short in the process; it is the ordained means whereby we gradually become complete and whole, in a sin-strewn process of sanctification through which our Father patiently guides us.

The scriptures, said Paul to Timothy, are given for "correction" and "instruction in righteousness."3 They are likened by the Psalmist to a lamp that illuminates, that lights our path.4 Scriptures beckon, inspire, and edify.

the biblical scholar Richard Elliott Friedman notes that "probably the most remarkable difference of all" in disparate passages "is their different ways of picturing God." Some depict "a deity who can regret things that he has done ([Gen.] 6:6, 7), . . . a deity who can be 'grieved to his heart' (6:6). . . . This anthropomorphic quality . . . is virtually entirely lacking in other passages.

In the Garden story, good and evil are found on the same tree, not in separate orchards. Good and evil give meaning and definition to each other. If God, like us, is susceptible to immense pain, He is, like us, the greater in His capacity for happiness. The presence of such pain serves the larger purpose of God's master plan, which is to maximize the capacity for joy, or in other words, "to bring to pass the immortality and eternal life of man." He can no more foster those ends in the absence of suffering and evil than one could find the traction to run or the breath to sing in the vacuum of space. God does not instigate pain or suffering, but He can weave it into His purposes. "God's power rests not on totalizing omnipotence, but on His ability to alchemize suffering, tragedy, and loss into wisdom, understanding, and joy.

If God can transform cosmic entropy and malice alike into fire that purifies rather than destroys, how much more can He do this with the actions of well-intentioned but less-than-perfect leaders. In other words, it is reasonable to believe that in His infinite wisdom, God anticipates not only the devices and strategies of the wicked but also the foreseeable range of His leaders' errors - and appoints them with those limitations already considered.

A supreme deity would no more gift us with intellect and expect us to forsake it in moments of bafflement, than He would fashion us eyes to see and bid us shut them to the stars

There are many kinds of silences and not all signify absence or vacancy....Those moments are but temporary ebbs before the flow of meaning rushes in to fill the space....God may be speaking 'in ways we have yet to recognize as speech.

Matter and spirit are of equal duration; both are self-existent, - they never began to exist.

God is part of the universe, master architect but not master magician. In this conception, miracles do not represent, as they traditionally have, "the intervention of God in the natural order" or "the suspension of the natural order."10

Heaven is not a club we enter. Heaven is a state we attain, in accordance with our "capacity to receive" a blessed and sanctified nature.

The call to faith, in this light, is not some test of a coy god, waiting to see if we "get it right." It is the only summons, issued under the only conditions, which can allow us fully to reveal who we are, what we most love, and what we most devoutly desire. Without constraint, without any form of mental compulsion, the act of belief becomes the freest possible projection of what resides in our hearts ... The greatest act of self-revelation occurs when we choose what we will believe, in that space of freedom that exists between knowing that a thing is, and knowing that a thing is not.

In the vision of Enoch, we find ourselves drawn to a God who prevents all the pain He can, assumes all the suffering He can, and weeps over the misery He can neither prevent nor assume.

God is not exempt from emotional pain ... One the contrary, God's pain is as infinite as His love.

Heaven is a condition and a sanctified nature toward which all godly striving tends; it is not a place to be found by walking through the right door with a heavenly hall pass.

I stated that the most prominent difference in sentiment between the Latter-day Saints and sectarians was, that the latter were all circumscribed by some peculiar creed, which deprived its members the privilege of believing anything not contained therein, whereas the Latter-day Saints have no creed, but are ready to believe all true principles that exist, as they are made manifest from time to time.83

Wherefore I dare not, I, put forth my hand To hold the Ark, although it seem to shake Through th' old sinnes and new doctrines of our land. Onely, since God doth often vessels make Of lowly matter for high uses meet, I throw me at his feet. - George Herbert1

Few - very few - are entirely bereft of at least one solace-giving memory: a childhood prayer answered, a testimony borne long ago, a fleeting moment of perfect peace. And for those few who despairingly insist they have never heard so much as a whisper, then know this: We don't need to look for a burning bush when all we need is to be still and remember that we have known the goodness of love, the rightness of virtue, the nobility of kindness and faithfulness. And as we remember, we can ask if we perceive in such beauties merely the random effects of Darwinian products, or the handwriting of God on our hearts.

Holiness is found in how we treat others, not in how we contemplate the cosmos.

Is faith the beginning of a quest, or the end? Do "religious people" start out from a posture of belief and interpret the world through that lens, or do they weigh the evidence, and come around to God by way of conclusion? We must recognize at the onset that both militant atheism and fervent theism are the same in this regard: they are both just as likely to serve as a dogmatic point of departure, as they are to be a thoughtful and considered end point in one's journey toward understanding.

The gospel Christ taught was spectacularly designed to unsettle and disturb, not lull into pleasant serenity.

our present relationships are both the laboratory in which we labor to perfect ourselves and the source of that enjoyment that will constitute our true heaven.

We all exhibit our faith commitments by the way we live, and those commitments are oriented around a value or set of values, a belief or set of beliefs, by which we guide our lives. We may posit reason as the highest good. Or pleasure. Or love and kindness. But no foundation is without an act of faith to sustain it.

there is a type of flower that can bloom only in the desert of doubt. Faith that we elect to profess in the absence of certainty is an offering that is entirely free, unconditioned, and utterly authentic. Such a gesture represents our considered and chosen response to the universe, our assent to what we find beautiful and worthy and deserving of our risk. We

The first and fundamental principle of our holy religion" to be free "to embrace all, and every item of truth, without limitation or without being circumscribed or prohibited by the creeds or superstitious notions of men, or by the dominations of one another.

As individuals, we also are apt to use the canon as a cannon. We invoke the stripling warriors of Helaman and the iron rod of Lehi's vision to ground our own version of unflinching obedience. Or we invoke the lessons of the Liahona to support our more spontaneous and flexible approach to gospel living. In America, some Mormons find Jesus' ministry to the downtrodden and King Benjamin's words about withholding judgment but not relief from the beggar to be apt endorsement of their preferred political policies. At the other end of the spectrum, some invoke the war in heaven fought over agency and consider the Mormon ethic of self-reliance to be adequate support for a different political outlook. Or, sometimes individuals even employ the cannon against the canon, citing inconsistencies and imperfections in the record as grounds for nonbelief in the principle of inspiration, one's faith tradition, or even God.

The first time the word worship appears in the King James Version of the Old Testament, it appears with appalling import. 'Abide ye here,' Abraham tells his servant, while 'I and the lad go yonder and worship.' The terrible offering of his son's life is what the Bible's first instance of 'worship' portends. In the New Testament, the word worship first appears again in conjunction with a costly offering. It is used in reference to the wise men, who 'worshipped' the Christ child by 'open[ing] their treasure' and 'present[ing] unto him gifts.' Worship, then, is about what we are prepared to relinquish--what we give up at personal cost.

Beauty, he found, comes with the exercise of freedom within

Citing C. S. Lewis, Rachael Givens writes, "God allows spiritual peaks to subside into (often extensive) troughs in order [to have] 'servants who can finally become Sons,' 'stand[ing] up on [their] own legs - to carry out from the will alone duties which have lost all relish . . . growing into the sort of creature He wants [them] to be.' " [12]

As an inmate of a concentration camp, Corrie Ten Boom heard a commotion, and saw a short distance away a prison guard mercilessly beating a female prisoner. "What can we do for these people?" Corrie whispered. "Show them that love is greater," Betsie replied. In that moment, Corrie realized her sister's focus was on the prison guard, not the victim she was watching. Betsie saw the world through a different lens. She considered the actions of greatest moral gravity to be the ones we originate, not the ones we suffer.

God resides most strongly and evidently where science has not yet progressed to go ... And if this is true then it follows that God resides everywhere and in everything.