To the One (1978) by Vintage LDS

ELDER BOYD K. PACKER

TO THE ONE ELDER BOYT)K. PACKER

Address given to the Twelve Stake Fireside, Brigham Young University March 5f1978

/ hat I say i n this presentation w i l l be seri^ / ^D ous a n d solemn. I w i l l not speak to everyT T one. I ask the indulgence of the "ninety a n d n i n e , " w h i l e I speak to "the one." I ask y o u , the ninety a n d nine, to sit quietly i f y o u w i l l , reverently i f y o u c a n , a n d to generously help create an atmosphere where we c a n reach that one w h o desperately needs the counsel that I w i l l present. T h e cooperation of y o u of the ninety a n d nine m a y not, after a l l , prove to be w i t h o u t some benefit to y o u . T h e r e m a y be a time i n the years ahead w h e n y o u c a n use something of w h a t I say to help someone else, perhaps someone very close to y o u . I have w o r r i e d for fear that a n y treatment of the subject I a p p r o a c h m a y be indelicate or immodest. I feel perhaps as d i d J a c o b , the Book of M o r m o n prophet, w h e n he opened a sermon w i t h these words: . . . I t grieveth me that I must use so m u c h boldness of speech concerning y o u , before your wives a n d y o u r c h i l d r e n , m a n y of whose feelings are exceedingly tender a n d chaste a n d delicate before G o d , w h i c h t h i n g is pleasing unto G o d ; . . . B u t , notwithstanding the greatness of the task, I must do according to the strict c o m m a n d s of G o d , a n d tell y o u concerning your wickedness a n d abominations, i n the presence of the pure in heart, a n d the broken heart, a n d under the glance of the piercing eye of the A l m i g h t y G o d . ( J a c o b 2:7,10) I understand

those words of J a c o b as I never have

before. I see before me the w o r t h y y o u t h of Z i o n . I must nevertheless touch upon a subject such as he d i d , a n d for the same reason. O n e more sentence from J a c o b : "Wherefore I , J a c o b , gave unto them these words as I taught them i n the temple, having first obtained mine errand from the Lord" ( J a c o b 1:17; italics added). R e s t assured that I have wrestled i n prayer over this assignment. A n d so, now to the subject. T o introduce it I must use a w o r d . I w i l l use it one time only. Please notice that I use it as a n adjective, not as a n o u n ; I reject it as a noun. I speak to those few, those very few, w h o m a y be subject to homosexual temptation. I repeat, I accept that w o r d as an adjective to describe a temporary condition. I reject it as a noun n a m i n g a permanent one.

have h a d on m y m i n d three g e n e r a l q u e s t i o n s concerning this subject. F i r s t : Is sexual perversion .wrong? T h e r e appears to be a consensus i n the w o r l d that it is n a t u r a l , to one degree or another, for a percentage of the population. Therefore, we must accept it as a l l right. H o w e v e r , w h e n y o u put a m o r a l instrument on it, the needle immediately flips to the side l a b e l e d " w r o n g . " I t m a y even register "dangerous." I f there has been heavy indulgence, it registers clear over to "spiritually destructive." T h e answer: I t is not a l l right. I t is w r o n g ! I t is not desirable; it is u n n a t u r a l ; it is a b n o r m a l ; it is a n affliction. W h e n practiced, it is i m m o r a l . I t is a transgression.

T h e r e is m u c h in the scriptures that applies to this subject indirectly as well as a n u m b e r of very direct references. I n a l l of them, this a n d every other form of m o r a l mischief is condemned. I read but two. T h i s , from R o m a n s , chapter one: F o r this cause G o d gave them up unto vile affections: for even their w o m e n d i d change the natural use into that w h i c h is against nature: A n d likewise also the men, l e a v i n g the natural use o f the w o m a n , b u r n e d i n t h e i r lust one t o w a r d a n o t h e r ; m e n w i t h m e n w o r k i n g t h a t w h i c h is unseemly, a n d receiving i n themselves that recompence of t h e i r rrror w h i c h was meet. ( R o m a n s 1:26-27; italics added) T h e B o o k o f M o r m o n states: " A n d m e n are i n structed sufficiently that they k n o w good from e v i l . . . " (2 N e p h i 2:5). E v e n one w h o is s p i r i t u a l l y i m m a t u r e ought i n t u i t i v e l y to sense that such actions are wrong, very w r o n g . T h e r e is a reason w h y we i n the C h u r c h do not talk more openly about this subject. Some matters are best h a n d l e d very privately. W i t h m a n y things, it is e a s y very easyâ&#x20AC;&#x201D;to cause the very things we are t r y i n g to a v o i d . O n one occasion, w i t h a friend of mine, I went to the m e d i c a l center of a large university to see another friend w h o was a doctor there. I n the w a i t i n g room before us w a s a l o w t a b l e c o v e r e d w i t h p a m p h l e t s describing various diseases. M y friend observed: " W e l l , there they are. R e a d enough about it a n d y o u ' l l think you've got i t . "

D o not be misled by those w h o whisper that it is part of your nature a n d therefore right for y o u . T h a t is false doctrine!

â&#x20AC;˘ he second question: Is this tendency imposI sible to change? I s it preset at the time of ^^L^ b i r t h a n d locked in? D o y o u j u s t have to live w i t h it? F o r e x a m p l e , the s h u t t e r o f a n e x p e n s i v e eamera is calibrated at the f a c t o r y a n d c a n n o t be adjusted i n the field. I f such a c a m e r a , by chance, is thrown out of c a l i b r a t i o n or damaged, it cannot be fixed locally. I t must eventually go back to the factory, for only there c a n it be put i n order. Is perversion like that? T h e answer is a conclusive no! I t is not like that. Some so-called experts, a n d m a n y of those who have yielded to the practice, teach that it is congenital a n d incurable a n d that one j u s t has to learn to live w i t h it. T h e y c a n point to a history of very little success i n trying to put whatever m e c h a n i s m that causes this back into proper adjustment. T h e y have, to support them, some very c o n v i n c i n g evidence. M u c h of the so-called scientific literature concludes that there really is not m u c h that c a n be done about it. I reject that conclusion out of h a n d . A n d there is a very sensible reason. H o w c a n a conclusion on a matter like this be v a l i d w h e n the studies have ignored the part of our nature most affected by it? I t has not been fully studied as a m o r a l a n d a s p i r i t u a l disorder. I t is not unchangeable. I t is not locked i n . O n e does not just have to y i e l d to it a n d live w i t h it. T e s t it

against moral law a n d you learn something very q u i c k l y . I f a condition that draws both m e n a n d women into one of the ugliest a n d most debased of a l l physical performances is set a n d cannot be overcome, it w o u l d be a g l a r i n g exception to a l l m o r a l law. I f that were so ( a n d it is not), it w o u l d stand out as a strange a n d peculiar exception, one that c a n be applied to none other of the kinds of mischief that relate to the power of procreation. S u c h a t h i n g is totally inconsistent. T h e L o r d does not w o r k by exceptions. H e works by rules. P u t a m o r a l or a s p i r i t u a l test upon it a n d the needle flips conclusively to the indicator that says "correctable." A l m o s t every major p h y s i c a l disease was once thought to be i n c u r a b l e but yields now that the cause is fully k n o w n a n d the right c o m b i n a t i o n of remedies is applied. N o w , back to the illustration of the camera. T h e r e is a reason w h y there has been so little success i n putting this m e c h a n i s m back into proper adjustmentâ&#x20AC;&#x201D;we keep using the w r o n g m a n u a l of instruction. F o r the most part, experts refer to the pages w r i t t e n by those who are assigned to do corrective w o r k , rather than to the instruction p r o v i d e d by the M a k e r w h o created us. W h e n we understand fundamental m o r a l law better t h a n we do, we w i l l be able to correct this condition routinely. T h e solution to this problem rests w i t h the "thou shalts" a n d the "thou shalt nots." I f s o m e o n e is h e a v i l y i n v o l v e d i n p e r v e r s i o n , it becomes very important to h i m to believe that it is incurable. C a n y o u not see that those w h o preach that doctrine do so to justify themselves? Some w h o become

tangled up in this disorder become predators. T h e y proselyte the young or the inexperienced. I t becomes very important for them to believe that everyone, to one degree or another, is "that w a y . " Y o u hear them c l a i m i n g that a large percentage of the population is involved, i n one w a y or another, w i t h this activity. D o not be deceived. I f you are one of the few w h o are subject to this t e m p t a t i o n , do not be m i s l e d i n t o believing that y o u are a captive to it. T h a t is false doctrine!

he t h i r d question is a very logical extension of the other two: I f it is w r o n g , a n d i f it is not incurable, how can it be corrected? W h a t c a n be done for someone w h o has h a d a few thoughts in this direction? O r for one w h o has experienced a long a n d ugly history of indulgence? H o w c a n they be helped? I I

First, understand that the power of procreation is good! I t is the power to create life. T h i n k o f that! T h e p o w e r to generate life g i v e n to m a n ! T h r o u g h its employment a couple c a n unselfishly b r i n g c h i l d r e n into the w o r l d . T h i s power becomes a b i n d i n g tie i n marriage. T h o s e w h o employ this power in complete worthiness have the promise of eternal increase. T h o s e who do not, face the possibility that it w i l l be w i t h d r a w n from them. I n marriage a couple c a n unselfishly express their love to one another. T h e y reap, as a result, a fulfillment a n d a completeness a n d a knowledge of their identity

as sons a n d daughters of G o d . T h e power of procreation is good—divinely good— a n d productive. Pervert it, a n d it c a n be bad—devilishly bad—and destructive. T h i s power is very different from our p h y s i c a l or emotional nature. W e cannot toy w i t h it, or employ it prematurely or unwisely, without being on some very dangerous ground. N o w it is not a l l that u n u s u a l for a boy or a girl, in a moment of childish p l a y w i t h someone of the same gender, to enter into some mischief that should r e m a i n essentially innocent a n d meaningless a n d should be forgotten. A n d two y o u n g men or two y o u n g women, motivated by some attraction or responding to a desire for affection—any k i n d o f affection—sometimes are d r a w n almost innocently into u n n a t u r a l behavior. T h e y c a n be d r a w n into some circumstance that makes them, for the moment, doubt their identity. D o not be deluded into t h i n k i n g that such thoughts a n d feelings are n o r m a l for y o u . J u s t because y o u experience some period of confusion, do not m a k e of that thing something that it is not. D o not order your life to conform to a transient thought or experience. A n d j u s t because someone has stubbed his toe a bit, or j u s t because someone d i d not w a t c h carefully where he w a s going a n d got off the track into some u n n a t u r a l behavior, or j u s t because he m a y have fallen v i c t i m to some clever predator, that is no reason to j u m p off the cliff into s p i r i t u a l o b l i v i o n . I t is n o r m a l for a male to w a n t to become more masculine, or for a female to w a n t to become more

f e m i n i n e . B u t one c a n n o t i n c r e a s e m a s c u l i n i t y or femininity by deviate physical contact w i t h one of his o w n gender. T h e r e are m a n y variations of this disorder, some of them very difficult to identify a n d a l l of t h e m difficult to understand. W h e n one projects h i m s e l f i n some confused role-playing w a y w i t h those of the same gender i n a n effort to become more masculine or more feminine, something flips over a n d precisely the opposite results. I n a strange w a y , this amounts to t r y i n g to love yourself. A male, i n his feelings a n d emotions, c a n become less masculine a n d more feminine a n d confused. A female c a n become, i n her emotions, less feminine a n d more masculine a n d confused. Because the body c a n not change, the emotional part m a y struggle to transform itself into the opposite gender. T h e n an i n d i v i d u a l is on a hopeless, futile quest for identity where it c a n never be achieved. T h e r e is even a n extreme condition i n w h i c h some individuals, i n a futile search, w i l l undergo so-called "change" operations i n a n effort to restructure their identity a n d become whole. D o not ever even consider that. T h a t is no answer at a l l ! T h a t has eternal, permanent consequences. I f a n i n d i v i d u a l becomes trapped somewhere between m a s c u l i n i t y a n d femininity, he c a n be captive of the adversary a n d under the threat of losing his potential godhood. A n d so we are brought once again to the doctrine of agency, w h i c h is fund a m e n t a l to the v e r y p u r p o s e o f o u r c o m i n g i n t o mortality.

f a n i n d i v i d u a l tries to receive comfort, satisfaction, affection, or fulfillment from deviate p h y s i c a l interaction w i t h someone of his o w n gender, it can become a n addiction! A t first it m a y fill a need a n d give comfort of some k i n d , but, w h e n that has faded, feelings of guilt a n d depression follow. A greater need soon emerges. A cycle begins w h i c h sets that i n d i v i d u a l on a long, sad, destructive skid into emotional a n d physical disintegration, a n d u l t i m a t e l y s p i r i t u a l oblivion. F o r centuries men have sought to find the cause of this condition. T h i s is a n essential step in developing a cure. Perversion m a y have some very physical expressions, but it is not a p h y s i c a l disorder. A most extensive p h y s i c a l e x a m i n a t i o n w i l l not r e v e a l one s h r e d o f evidence that it is. P h y s i c i a n s h a v e never located any tangible control center in the body that c a n be adjusted by m e d i c a l or surgical means to change this condition. T h e next obvious place to look is the emotional or psychological part of our nature. H e r e we come closer. Psychologists a n d psychiatrists have struggled for generations to find the cause. M a n y have searched w i t h resolute dedication a n d have studied everything that might have a bearing on itâ&#x20AC;&#x201D;parent-child relationships, inherited tendencies, e n v i r o n m e n t a l influences, a n d a h u n d r e d a n d one other things. T h e s e things a n d m a n y , m a n y more r e m a i n on the scope. T h e y either have some important effect on this problem, or they are affected i n i m p o r t a n t w a y s by this problem. Counselors somehow seem a l w a y s to be w o r k i n g on the symptoms. W h e n they find something that works

on one case a n d apply it to another, it m a y not w o r k at a l l . T h e y have not, as yet, found a remedy. T h i s condition cannot as yet be u n i f o r m l y c o r r e c t e d by emotional or physical or psychological or p s y c h i a t r i c treatment. D e p e n d i n g on the severity, some forms o f these treatments are of substantial help i n about 25 percent of the cases. A n d a n y t h i n g that does help, does help. B u t there must be a better answer. Since perversion can have such a n effect on the physical a n d on the emotional, it has been thought to be centered there. B u t where do we t u r n w h e n the physical a n d the emotional treatments are only p a r t l y successful? T o L a t t e r - d a y Saints the answer ought to be obvious. W e t u r n to the spiritual nature. T h e w o r l d m a y not regard that as important, but we do! W h e n this is regarded as a m o r a l matter a n d as a s p i r i t u a l matter, there are answers not otherwise a v a i l a b l e . T h e cause of this disorder has remained hidden for so long because we have been looking for it i n the w r o n g place. W h e n the cause is discovered, it m a y be nothing so m y s t e r i o u s after a l l . I t m a y be h i d d e n because it is so obvious. I present a possibility. A n d I r e m i n d y o u — I a m talking to the one. Y o u , the ninety a n d nine, are merely listening i n . I a m conscious that w h e n I m e n t i o n it, the first reaction m a y be resistance, resentment, even hostility—that is to be expected—but hear me out! H a v e you explored the possibility that the cause, when found, w i l l t u r n out to be a very t y p i c a l form of selfishness—selfishness i n a very subtle form? Now— a n d understand this—I do not think for a m i n u t e that

the form of selfishness at the root of perversion is a conscious one, at least not to begin w i t h . I a m sure it is quite the opposite. Selfishness c a n attach itself to a n i n d i v i d u a l w i t h o u t his being a w a r e that he is afflicted w i t h it. I t c a n become imbedded so deeply a n d disguised so artfully as to be almost indistinguishable. I t is h a r d to believe that a n y i n d i v i d u a l w o u l d , by a clear, conscious decision or by a pattern of them, choose a course of deviation. I t is m u c h more subtle t h a n that. I f one could even experiment w i t h the possibility that selfishness of a very subtle nature m a y be the cause of this disorder, that q u i c k l y clarifies m a n y things. I t opens the possibility of putting some very sick things in order. T h e s p i r i t u a l perspective for the cure of perversion emerges w i t h the realization that the physical power of creation or procreation is different from every other part of our nature. I t is so devised that the only employment of it calculated to b r i n g happiness is i n g i v i n g , not i n receiving. Consider this: One cannot procreate alone. A n d this: One cannot procreate with his own gender. T h e s e are absolutes. A n d there is a t h i r d : One cannot procreate without yielding or giving. W h e n one has the h u m i l i t y to a d m i t that a spiritual disorder is tied to perversion a n d that selfishness rests at the root of it, already the w a y is open to the treatment of the condition. It is a painful admission indeed that selfishness m a y be at the root of it, but we do not have m u c h evidence that one c a n cure perversion by t r y i n g to cure perversion. I f unselfishness c a n effect a cure, we ought to be desperate enough by now at least

to experiment w i t h the possibility. I repeat, we have h a d very little success i n t r y i n g to remedy perversion by treating perversion. I t is very possible to cure it by treating selfishness. Some i n d i v i d u a l s , entangled i n perversion, m a k e a clear-cut decision to come out i n the open, to stay that w a y , a n d to plunge further into it. T h a t becomes a clear-cut act of selfishness. T h e r e is a n inevitable result. F r o m it we learn something important. A n y i n d i v i d u a l is, o f course, free to do that because each has his agency, but he cannot do that a n d produce a n y happiness for those w h o love h i m nor, u l t i m a t e l y , for himself. T h e r e are b o n d s o f l o v e t h a t tie h u m a n b e i n g s together. H o w sad w h e n signals of love are sent across this network of c o m m u n i c a t i o n from one h u m a n being to another a n d there comes back i n return static, rejection, heartbreak, a n d agony! T h a t k i n d of signal generates very q u i c k l y from selfishness. T h a t is a selfish signal. I n d i v i d u a l s guilty of very selfish acts i n e v i t a b l y hurt those around them. N o person ever made a conscious decision to m a k e u n n a t u r a l behavior his life-style w i t h out sending b r u t a l , destructive, selfish signals to those who love h i m . I f y o u cannot understand perversionâ&#x20AC;&#x201D;and I a d m i t that I cannot understand itâ&#x20AC;&#x201D;you c a n understand unselfishness a n d selfishness. A n d y o u c a n l e a r n to c u r e perversion.

ow, before we go a n y further, let me point out that a n y t h i n g c a n be pervertedâ&#x20AC;&#x201D;even unselfishness. So don't come up w i t h some rationalization that participation i n an act of sexual deviation is a generous a n d a n unselfish gesture. D o n ' t c l a i m that it is a n unselfish t h i n g to relieve the c r a v i n g of someone who is s i m i l a r l y afflicted. A n y t h i n k i n g soul ought to know better t h a n that. A n d don't argue that i n n a t u r a l relationships, even i n marriage, there can be complete a n d b r u t a l selfishness. T h a t m a y be true, but that is not our subject. A n d i n a n y case, that is no justification for a n y i m m o r a l or selfish act of a n y k i n d . T h e admission that one m a y suffer from selfishness cuts to the very quick. T h a t is how deep the cut must be to repair m a n y p h y s i c a l disorders. A n d yet our hospitals are full to overflowing w i t h patients. T h e y count it quite w o r t h w h i l e to submit to treatment, however painful. T h e y struggle through long periods of recuperation a n d sometimes must be content w i t h a l i m i t e d life-style thereafter, in some cases i n order j u s t to live. Is it not reasonable that recuperation from this disorder might be somewhat comparable? I f unselfishness c a n cure itâ&#x20AC;&#x201D;if it has to be applied for a long period of time, a n d thereafter continuallyâ&#x20AC;&#x201D;is it not w o r t h it? W e c a n do m a n y things that are very personal, but these need not be selfish. F o r instance, it need not be a selfish t h i n g to study a n d i m p r o v e your m i n d , to develop y o u r talents, or to perfect the physical body. T h e s e c a n be very unselfish i f the motive is ultimately to bless others. B u t there is something different about

the power of procreation. T h e r e is something that has never been fully e x p l a i n e d that makes it dangerous indeed to regard it as something given to us, for us.

ow I hope I w i l l not disappoint y o u too m u c h i f I say at once that I do not k n o w of a n y q u i c k spiritual cure-all. Setting aside miracles for the moment, i n w h i c h I firmly believe, generally I do not know of some spiritual shock treatment that w i l l sear the soul of a n i n d i v i d u a l a n d instantly k i l l this k i n d of temptationâ&#x20AC;&#x201D;or a n y other k i n d , for that matter. N o spiritual wonder d r u g that I k n o w of w i l l do it. T h e cure rests i n following for a long period of time, a n d thereafter c o n t i n u a l l y , some very basic, simple rules for m o r a l a n d s p i r i t u a l h e a l t h . A lesson f r o m the prophet E l i s h a is i n order here. N a a m a n was the general of the S y r i a n a r m y . " H e was also a mighty m a n in valour, but he was a leper." T h e r e was i n his house a slave girl from Israel. She told of prophets i n Israel w h o " w o u l d recover h i m of his leprosy." T h e k i n g of S y r i a , w a n t i n g to save his valued general, sent a letter to the k i n g of Israel saying that he h a d sent N a a m a n , "that thou mayest recover h i m of his leprosy." T h e king of Israel was frightened a n d said, " A m I God, to kill a n d to m a k e alive, that this m a n doth send unto me to recover a m a n of his leprosy?" E l i s h a heard of the letter a n d told the k i n g , " L e t h i m come now to me, a n d he shall k n o w that there is a prophet i n I s r a e l . " W h e n N a a m a n a r r i v e d , E l i s h a sent a messenger to h i m

saying, " G o a n d w a s h in J o r d a n seven times, a n d thy flesh shall come a g a i n to thee, a n d thou shalt be clean." A t this N a a m a n was furious. H e thought he w o u l d at least come out a n d " c a l l on the name of the L o r d his G o d , a n d strike his h a n d over the place, a n d recover the leper." A n d the B i b l e records that N a a m a n "went a w a y i n a rage." B u t then his servant (it seems that, a l w a y s , there has to be a servant) " c a m e near, a n d spake unto h i m , a n d s a i d , . . . I f the prophet h a d bid thee do some great thing, wouldest thou not have done it? how m u c h rather then, w h e n he saith to thee. W a s h , a n d be c l e a n ? " N a a m a n stood rebuked by his h u m b l e servant, a n d the incident concludes i n these words: " T h e n went he down, a n d dipped h i m s e l f seven times in J o r d a n , according to the saying of the m a n of G o d : a n d his flesh came again like unto the flesh of a little c h i l d , a n d he was c l e a n . " (See 2 Kings 5:1-14.)

f I could announce to y o u some d r a m a t i c , even bizarre, cure for this condition, I a m sure m a n y w o u l d move without hesitation to accept it, but w h e n we talk of little things, most, I fear, w i l l receive it j u s t as N a a m a n first received the message from the prophet E l i s h a . I f I should tell you to do some great thing a n d y o u w o u l d be cured, w o u l d you not do it? H o w m u c h better, then, for y o u to do the little things! T h e n jour flesh c a n become a g a i n as a little child, a n d you w i l l be clean. T h i n k very seriously on that. Y o u must learn this: O v e r c o m i n g m o r a l temptation

is a very private battle, a n i n t e r n a l battle. T h e r e are m a n y a r o u n d y o u w h o w a n t to help a n d w h o c a n h e l p parents, b r a n c h president, bishop, for a few a marriage partner. A n d after that, i f necessary, there are counselors a n d professionals to help y o u . B u t do not start w i t h them. Others c a n lend m o r a l support a n d help establish an environment for y o u r protection. B u t this is an i n d i v i d u a l battle. Establish a resolute conviction that y o u w i l l resist for a lifetime, i f necessary, a n y deviate thought or deviate action. D o not respond to those feelings; suppress them. Suppression is not a very popular w o r d w i t h m a n y psychologists. L o o k w h a t happened to society w h e n it became unpopular! Y o u have a God-given right to be free a n d to choose. Refuse the u n n a t u r a l ; choose the m o r a l w a y . Y o u w i l l know, then, where y o u are going. A h e a d is but the struggle to get there. Do not try merely to discard a b a d habit or a b a d thought. Replace it. W h e n y o u try to eliminate a b a d habit, i f the spot where it used to be is left open it w i l l sneak back a n d c r a w l again into that empty space. It grew there; it w i l l struggle to stay there. W h e n y o u discard it, fill up the spot where it was. R e p l a c e it w i t h something good. R e p l a c e it w i t h unselfish thoughts, w i t h unselfish acts. T h e n , i f a n evil habit or addiction tries to return, it w i l l have to fight for attention. Sometimes it m a y w i n . B a d thoughts often have to be evicted a hundred times, or a thousand. B u t i f they have to be evicted ten thousand times, never surrender to them. Y o u are i n charge of y o u . I repeat, it is very, very diffi-

cult to eliminate a bad habit just by t r y i n g to discard it. R e p l a c e it. R e a d i n M a t t h e w , chapter 12, verses 43 to 4 5 , the parable of the empty house. T h e r e is a message i n it for y o u . N o w to y o u , the one, some very direct counsel. I f you are subject to this k i n d o f temptation, it is essential that you break a l l connections w i t h those w h o for one reason or another encourage it. D o not go back to places where you were tempted. D o not frequent those places where people w i t h like attractions gather. T h i s m a y require an adjustment socially, occupationally, even geographically. I f y o u are i n v o l v e d i n a liaison, no matter how innocent it m a y appear, break it up right now. Some things tie y o u to this k i n d of temptation. Q u i t them. A v o i d the very appearance of evil. T h i s m a y be very painful i f y o u are e n t a n g l e d i n a r e l a t i o n s h i p w i t h deep emotional ties. C u t those ties a n d encourage the other person to do likewise. Get it done soon, a n d get it done completely a n d finally. F r e e d o m from this k i n d of enslavement is up a t r a i l that a n i n d i v i d u a l must w a l k alone. I f you stumble, get up a n d move on. Soon y o u r bruises w i l l heal. Y o u w i l l grow stronger. Y o u r battle is two-thirds w o n , or three-fourths or four-fifths w o n , w h e n y o u take charge of y o u r identity. Accept yourself as belonging in the tabernacle that G o d has provided for y o u . Y o u r body was provided as a n instrument of your m i n d . It has the purpose to bless others. D o n ' t be m i x e d up in this twisted k i n d of self-love.

/ % / 'th physical ailments we a l w a y s w a n t a ^ / quick cure. I f a prescription hasn't • » worked by sundown, w e w a n t to get another one. F o r this ailment there is no other prescription that I k n o w about. Y o u w i l l have to grow a w a y from your problem w i t h undeviating—notice that word—undeviating determination. T h e longer y o u have been afflicted, or the m o r e d e e p l y y o u h a v e been involved, the more difficult a n d the longer the cure. A n y relapse is a setback. B u t i f this should happen, refuse to be discouraged. T a k e your medicine, however bitter it tastes. T h e r e is great power i n the scriptures. S t u d y the gospel—live it. R e a d the revelations. E v e r y prescription against selfishness of a n y k i n d w i l l b r i n g some control of this disease. E v e r y routine of unselfishness w i l l give you more strength. L o o k forward to being well a n d clean a n d happy. E v e n i f y o u are guilty, there is no life sentence imposed or pronounced upon y o u . K e e p that i n m i n d . Now I w a n t to express m y gratitude to y o u of the ninety a n d nine who have listened patiently, I t h i n k even intently, to a message that has been directed, prim a r i l y , at the one. I t h i n k y o u r time m a y not have been misspent. T h e p r i n c i p l e s t h a t w e h a v e t a l k e d about apply to a n y m o r a l temptation, a n d y o u m a y likewise have been reinforced a n d forewarned. I w a n t to tell y o u , a l l of y o u , pointedly that I have thought this to be a very personal message. N o good purpose w i l l be served i f y o u m a k e this message the

subject o f chatter i n the dormitories, or in classes, or in C h u r c h meetings. I repeat, I have thought this to be a very personal message, a n d I have already said that we c a n very foolishly cause things we are t r y i n g to prevent by t a l k i n g too m u c h about them. Now, w h a t I have to say on this subject, I have said. A n d that is a l l I w o u l d say to y o u i f y o u wrote to me, or i f y o u came to see me personally. I a m not the one to treat y o u . You are the one to treat y o u . I f you are worried about this problem, i f y o u need help, it should come first from your parents, then from your b r a n c h president or bishop or from others that he m a y enlist to assist y o u . B u t y o u yourself c a n call upon a power that c a n renew y o u r body. Y o u yourself c a n d r a w upon a power that w i l l reinforce y o u r w i l l . I f y o u have this temptationâ&#x20AC;&#x201D;fight it!

h, i f I could only convince you that y o u are a son or a daughter of A l m i g h t y G o d ! Y o u have a righteous, s p i r i t u a l powerâ&#x20AC;&#x201D; an inheritance that y o u have h a r d l y touched. Y o u have an E l d e r B r o t h e r w h o is y o u r A d v o c a t e , your Strength, your Protector, your M e d i a t o r , your P h y s i c i a n . O f H i m I bear witness. T h e L o r d loves y o u ! Y o u are a c h i l d of God. F a c e the sunlight of truth. T h e shadows of discouragement, of disappointment, of deviation w i l l be cast b e h i n d y o u . fill

I came into the Q u o r u m of the T w e l v e Apostles to the v a c a n c y w h e n J o s e p h F i e l d i n g S m i t h became

the President of the C h u r c h . H e was a good a n d a great m a n , a prophet. H e wrote these words w i t h w h i c h I conclude, speaking to y o u , the one.

Does the j o u r n e y seem long. T h e p a t h rugged a n d steep? A r e there briars a n d thorns on the w a y ? D o sharp stones cut y o u r feet A s y o u struggle to rise T o the heights through the heat of the day? Is your heart faint a n d sad. Y o u r soul weary w i t h i n . A s y o u toil 'neath your burden of care? Does the load heavy seem Y o u are forced now to lift? Is there no one your burden to share? A r e y o u weighed d o w n w i t h grief, Is there p a i n i n y o u r breast. A s you wearily j o u r n e y along? A r e y o u looking behind T o the valley below? D o you wish y o u were back i n the throng? L e t your heart be not faint N o w the journey's begun; T h e r e is O n e who still beckons to y o u . L o o k u p w a r d in gladness A n d take hold of his h a n d . H e w i l l lead y o u to heights that are new.

A l a n d holy a n d pure W h e r e a l l trouble doth end. A n d y o u r life shall be free from a l l sin. W h e r e no tears shall be shed F o r no sorrows r e m a i n ; T a k e his h a n d a n d w i t h h i m enter i n . {Hymns, no. 245)

â&#x20AC;˘ od bless y o u , the one. Y o u are loved of f i l m â&#x20AC;˘ H a n d of H i s servants. I bear witness that G o d ^ ^ ^ . ^ ^ lives, a n d that great, healing, cleansing power is extended now to y o u . A n d that great power is set against that i n t r u d i n g power of perversion w h i c h now raises its head i n society. C o m e a w a y from it, a n d one day y o u w i l l be i n H i s presence. H e w i l l welcome you w i t h outstretched arms, a n d y o u a n d H e w i l l weep for j o y over the one w h o has returned. I n the n a m e of Jesus C h r i s t . A m e n .

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