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 it: -"[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. 21). 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 @juno.com http://www .geocities.com/rameumptom/index.html "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] ////////////////////////////////////////////////////////////////////////////// /// ZION LIST CHARTER: Please read it at /// /// http://www.zionsbest.com/charter.html /// ///////////////////////////////////////////////////////////////////////////// ==^^=============================================================== This email was sent to: firstname.lastname@example.org EASY UNSUBSCRIBE click here: http://topica.com/u/?aaP9AU.bWix1n.YXJjaGl2 Or send an email to: [EMAIL PROTECTED] T O P I C A -- Register now to manage your mail! http://www.topica.com/partner/tag02/register ==^^===============================================================