Here are a few uses of the statement:

"Church members today are not a geographically or politically separate
people; we are mingled among the people of the world—and for the Lord's
purposes. So the prophetic counsel given is often to be individually
applied, but it still requires the same obedience.
"Being in the world but not of it makes our having the Spirit even more
vital. Life in ancient Israel was life in a complete community of
believers. Having the Spirit was vital then, but it is equally essential
when we are among so many disbelievers—like Jonah in Nineveh." (All These
Things Shall Give Thee Experience, Neal Maxwell, pg 103).

"This question of being in the world but not of it, is a question of
increasing concern—because, in effect, the world is ever shrinking in
size—and we come ever closer to the influence and attitudes of others—and
there is ever more compelling pressures to be as others are, to do as
others do, with questions of compromise and of preserving principles—how
far to go, how different to be, how to live comfortably among men. One of
life's most important problems is learning to get along with the people
with whom we live in the world, without compromising principles, and one
of the plausible ways of getting along with people is to make concessions
pertaining to principle—to go the way of the world, whatever way that is,
which no one really knows, because the worl has so many different ways.
It is quite impossible to do everything everyone else wants us to do or
to please all people, because everyone else wants us to do something
different, and abandoning principles is no solution to the problem of
getting along with people." (Pres McKay, General Conference, April 1959).

Then there is Elder Eyring, quoting C.S. Lewis:
I would prefer to be entirely original on this topic, but for me the
necessary starting point on consecrating our learning is an essay by C.
S. Lewis I first read many years ago entitled "Learning in War-Time." It
is probably not academically correct in this setting to summarize someone
else's work, but I would like to do just that in part tonight for reasons
which will surely become obvious.
 The essay is actually a talk Lewis gave to students at Oxford in 1939,
at the start of World War II. He addressed the question how students
could proceed with a collegiate education when a great war for freedom
was being fought in Europe. Lewis approached the question by looking at
the analogous challenge for the Christian to be in the world but not of
-"[The Christian] must ask himself how it is right, or even
psychologically possible, for creatures who are every moment advancing
either to Heaven or to hell to spend any fraction of the little time
allowed them in this world on such comparative trivialities as literature
or art, mathematics or biology." (C. S. Lewis, "Learning in War-Time," in
The Weight of Glory and Other Addresses [New York: Macmillan, 1965], p.
Lewis goes on to explain that wartime is in one sense not extraordinary
because life is never ordinary; women and men have always had to go on
about the tasks of daily life while events or compelling causes swirl
around them. Lewis observed about his own life:
-"Before I became a Christian I do not think I fully realized that one's
life, after conversion, would inevitably consist in doing most of the
same things one had been doing before, one hopes, in a new spirit, but
still the same things "(p. 23).
Lewis rejects the notion that the daily activities of life can be shelved
in favor of great causes:
-"If you attempted . . . to suspend your whole intellectual and aesthetic
activity, you would only succeed in substituting a worse cultural life
for a better. You are not, in fact, going to read nothing, either in the
church or in the line; if you don't read good books, you will read bad
ones. If you don't go on thinking rationally, you will think
irrationally. If you reject aesthetic satisfactions, you will fall into
sensual satisfactions. "(Pp. 23-24.)
Lewis then describes the essence of consecration:
- "All our merely natural activities will be accepted, if they are
offered to God, even the humblest, and all of them, even the noblest,
will be sinful if they are not. Christianity does not simply replace our
natural life and substitute a new one; it is rather a new organization
which exploits, to its own supernatural ends, these natural materials. .
. . I reject at once an idea which lingers in the mind of some modern
people that cultural activities are in their own right spiritual and
meritorious-as though scholars and poets were intrinsically more pleasing
to God than scavengers and bootblacks. . . . The work of a Beethoven and
the work of a charwoman becomes spiritual on precisely the same
condition, that of being offered to God, of being done humbly "as to the
Lord." "(Pp. 25-26.)
Having described consecration generally, Lewis warned of a special danger
for the intellectual:
-"The intellectual life is not the only road to God, nor the safest, but
we find it to be a road, and it may be the appointed road for us. Of
course, it will be so only so long as we keep the impulse pure and
disinterested. That is the great difficulty. As the author of the
Theologia Germanica says, we may come to love knowledge-our knowing-more
than the thing known: to delight not in the exercise of our talents but
in the fact that they are ours, or even in the reputation they bring us.
Every success in a scholar's life increases this danger. If it becomes
irresistible, he must give up his scholarly work. The time for plucking
out the right eye has arrived. "(Pp. 27-28.)
Notwithstanding that danger, Lewis clearly saw a discipleship role for
those with such intellectual gifts, a role he vigorously fulfilled for
his entire adult life:
-"To be ignorant and simple now-not to be able to meet the enemies on
their own ground-would be to throw down our weapons, and to betray our
uneducated brethren who have, under God, no defense but us against the
intellectual attacks of the heathen. Good philosophy must exist, if for
no other reason, because bad philosophy needs to be answered. "(P. 28.)
This essay is Lewis at his best-insightful, articulate, honest,
submissive. It reminds us that there are pearls of great price in oyster
beds other than our own. <<<<<<<<<< (On Becoming a Disciple Scholar,
Henry B. Eyring, 77-78). 

K'aya K'ama,
Gerald/gary  Smith    gszion1    http://www
"No one is as hopelessly enslaved as the person who thinks he's free."  -
Johann Wolfgang von Goethe
[Non-text portions of this message have been removed]

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