The Elusive Balance | Glenn L. Pace | 1986

Imagine for a moment what it would be like  if you were standing at this pulpit in a devotional assembly. I can remember sitting  in the audience at the George Albert Smith Fieldhouse on such occasions, as a student  twenty-five years ago, and wondering the same thing. As a student I had the opportunity of  listening to prophets and apostles such as David O. McKay, Joseph Fielding Smith, J. Reuben  Clark, Harold B. Lee, Spencer W. Kimball, Ezra Taft Benson, Mark E. Petersen,  Marion G. Romney, a

nd LeGrand Richards. The overwhelming question that comes to mind is, “What subject can I possibly cover that  has not already been addressed so well?” To illustrate my feelings, I can’t resist  sharing an experience I had in grade school. In 1950 I attended Maeser Elementary  School here in Provo. Under the banner of “progressive” education, an experiment  was conducted where the fifth and sixth grades were combined. I was a fifth grader. In  front of me sat a sixth grader. In addition to the f

act that she was a year older than  I, she had a superior intellect. I can remember how she always finished tests  before I did and with more accuracy. On one particular Friday morning it was  “show and tell” time and the assignment fell on myself and my nemesis sitting in  front of me. I worked feverishly on my project and came to school all excited, carrying  my treasure in a brown paper sack. As I arrived, there was a pickup truck backed  up to the entrance of the school, and there was the si

xth grader and her mother  carrying in item after item of collections from the Far East or some exotic place they had  visited the previous summer. At the conclusion of her excellent presentation our teacher, Mr. Bowen,  said, “We will now be honored to hear from Glenn.” Apprehensively I reached under my desk, picked  up my sack, walked to the head of the class, and pulled out a bottle of frog eggs. I was  crazy about those frog eggs that day and feel positive about what I have prepared for  you

today—but then, everything is relative. Being a glutton for punishment, I have  chosen a subject that, most likely, has been addressed scores of times in devotional  assemblies. I will speak on the elusive balance of academic, or intellectual, pursuits and  learning to rely on the promptings of the Spirit. How can we avoid relying too much on the  intellectual while ignoring the Spirit, or expecting spiritual solutions while ignoring  our own power to reason things out for ourselves? First we’l

l review a doctrinal base from the  scriptures and modern-day prophets, and then look at some examples on the subject. You are all aware  of the great insight the Lord gave us on this subject when he told Oliver Cowdery why he failed  in his attempt to translate the Book of Mormon. Behold, you have not understood; you have  supposed that I would give it unto you, when you took no thought save it was to ask me. But, behold, I say unto you, that  you must study it out in your mind; then you must a

sk me if it be right, and  if it is right I will cause that your bosom shall burn within you; therefore,  you shall feel that it is right. But if it be not right you shall have no such  feelings, but you shall have a stupor of thought. Of this scripture Elder Bruce  R. McConkie has commented, Implicit in asking in faith is the  precedent requirement that we do everything in our power to accomplish the  goal that we seek. We use the agency with which we have been endowed. We  use every faculty an

d capacity and ability that we possess to bring about  the eventuality that may be involved. . . . There’s a fine balance between  agency and inspiration. President Marion G. Romney put it this way: When confronted with a problem, I prayerfully  weigh in my mind alternative solutions and come to a conclusion as to which of them is best.  Then in prayer I submit to the Lord my problem, tell him I desire to make the right  choice, what is, in my judgment, the right course. Then I ask him if I  hav

e made the right decision to give me the burning in my bosom that  He promised Oliver Cowdery. . . . When we learn to distinguish between the  inspiration that comes from the Spirit of the Lord and that which comes from our own uninspired  hopes and desires, we need make no mistakes. This doctrine is so simple and straightforward one  might feel guilty admitting he has had difficulty in its application. How do we determine when  enough homework has been done and, consequently, we have a right to

a spiritual confirmation?  How can we become a master at knowing when we have received a spiritual witness? I will  try to define the elusive balance of the intellectual approach versus the spiritual  approach by giving examples of two extremes. On one side of the spectrum is the person  within or without the Church who sees very little need to call upon the Lord because this  person is a scholar. He wants to be independent and free in his thinking and not tied to  absolute truths that the gosp

el tells us do exist. He may spend his life chasing  down every intellectual loose end. All counsel from general or local authorities is  taken with a grain of salt because, after all, their knowledge is so minimal compared  to that which the scholar has amassed. The other end of the spectrum is just as dangerous  and is probably a greater threat to the majority of this audience. A person on this end of the  spectrum thinks like this: “I know the Church is true and I have received the gift of th

e Holy  Ghost. I am a worthy member of the Church and, therefore, have access to the Spirit.” When  faced with a problem he will pray for an answer, and the first thought that comes to mind  is canonized. I would propose that an idea or solution that comes without appropriate  reasoning is nothing better than a hunch. There are times of instant inspiration, but they  are rare and usually involve an emergency. There is a sentence used in Church circles that  sends a chill up my spine. It’s a perf

ectly good sentence that packs a spiritual wallop when used  by someone who has been acted upon by the Spirit, but unfortunately is too often used by those who  have wandered off-center in the spectrum. I’ve heard it said in my ward, at Church headquarters,  and I have said it myself. The sentence that turns me cold is this: “I feel real good about it.”  Every time I hear it, I see a red flag go up. It’s a perfectly good way of expressing a  feeling of the Spirit, but far too often the literal t

ranslation is “I haven’t done my  homework.” Some very bad decisions have been made by people who “feel really good” about something  they have failed to reason out in their minds. With those two extremes in mind, I would  now like to give some examples that might help us inch our way into the center of the  spectrum or toward that elusive balance. Approximately five years ago I learned  a great lesson while laboring as the new managing director of the Welfare  Services Department of the Church.

We were at a critical stage in the history  of welfare. It was time to go through an agonizing reappraisal of the program in light  of current world conditions. The specifics are irrelevant to this discussion except to say  I was beside myself with worry and concern. After praying for a solution, I had a terrific  thought: “Glenn, you have access to the Quorum of the Twelve and to a member of the First  Presidency.” What a resource! I called for appointments and met one-on-one with these  great

men. I poured out my concerns and added my feelings that we were at a stage where  further revelation on the subject was necessary. Then I sat back with my yellow notepad and  Cross pen and waited for pearls of wisdom. I received a total of one pearl from all of those  interviews: “Brother Pace, I commend you for your concern and conscientiousness in finding solutions  to these weighty matters. I, too, have some deep concerns and anxieties, and you are absolutely  right, we do need revelation.

Now, go get it!” Who, me? I was an employee of the Church, not a  General Authority, but I had the responsibility to bring forth well thought-out recommendations  to the Brethren that could be confirmed, modified, or rejected in the appropriate  forums. It was my obligation and right to receive inspiration, but it came with intense,  agonizing study, research, and meditation. Next let’s see what we can learn about balance  from the recent fuss about historical documents. The lessons on straying

off-center are vivid.  Let me ask you a soul-searching question. Would the discovery of any document, no matter how  contradictory to what you believe to be true, shake your testimony? It may raise some  intellectual questions, but if it shakes your testimony, I would submit you don’t  really have one. The intellectuals of our day may point at those who cannot and  will not be shaken and accuse them of “blind faith.” This type of accusation only  serves as an indictment to those intellectual gia

nts and proves them to be spiritual  pygmies. They have not yet learned there is an avenue to truth greater than intellect  and more certain than the five senses. They have left unexplored the most glorious of all  avenues to truth—direct revelation from heaven. Does all this mean we should have no interest  in history? I love Church history. I’m thankful we know the locations of the Sacred Grove, Hill  Cumorah, the Jackson County temple site, Nauvoo, Adam-ondi-Ahman, Liberty Jail, and the other

  Church sites. My joy when visiting these sites is intensified by knowing the history behind  them. However, the most lasting impressions obtained by these visits is what is felt  there, rather than what is remembered. Two years ago my wife and I visited some of  these sites. Two experiences come to mind that have relevance to this search for balance.  In Jackson County we sat on the lawn within the boundaries of the future Jackson County  temple. It was sunset. We were alone. We talked of hist

ory. We talked of prophecies of the  future. But we remember most the sweet, peaceful, spiritual witness that Jesus Christ stands at  the head of this Church and that Joseph Smith is what he claimed to be, a prophet of God. No  amount of historical research alone can bring to pass that spiritual witness. It comes only  when we become attuned and learn to recognize spiritual things. However, the spiritual  witness was intensified by our knowledge of what has happened and what will happen there. 

That evening we found the elusive balance. The next day we strayed off-center.  We went to Adam-ondi-Ahman, part of a sacred past and destined to be included  in a sacred future. Knowing this history helped us understand the significance of  the land. We had a history book that told of an altar of Adam and of the Nephites—this  book told the exact location. We didn’t know at the time that subsequent research had  given rise to some questions on the exact location. We arrived one hour before  sun

set, and in search of the precise location of the altar we drove to and fro,  becoming more frustrated by the minute. We climbed over fences, walked through  fields, stampeded cattle, and soon found ourselves in a very vile mood. Fortunately,  we came to our senses and drove to a knoll just in time to watch the sunset and  enjoy the spirit of the place. Again, the Lord blessed us with a spiritual experience  that can be recalled vividly upon reflection. How often do we get so involved in the  se

arch for historical and archaeological details that we fail to take advantage  of spiritual experiences right before our eyes? The same historical knowledge  that can intensify spiritual experiences can destroy spirituality when  we stray too far off-center. A complete testimony was never  intended to be gained through history, except through that kept by prophets and coming  forth as scripture. A saving testimony will never come from a spectacular historical or  archaeological find. If the Lord

meant for our testimonies to be based on physical,  historical evidence other than scripture, he would send Moroni with the golden plates. We  would then send them to the FBI, and experts on golden plates would give them scientific tests.  What would be the verdict? Opinions would vary. While I was on my mission, the question  I dreaded most was “Where are the golden plates today?” I didn’t enjoy the looks we got  when we answered, “The angel took them back.” I didn’t comprehend then what I kno

w now.  If my companion and I had been able to take Moroni and the plates from door to door, our  converts would not have increased. If Moroni had stood between us suspended in the air,  without a confirmation of the Spirit the whole experience would be explained away as  a trick of mirrors or some other deception. Do you remember what the Lord told Joseph  regarding Martin Harris’ desire to see the plates? “Behold, if they will not believe my words,  they would not believe you, my servant Josep

h, if it were possible that you should show them all  these things which I have committed unto you.” There is no other way to gain a testimony but  through the promise of Moroni. You can rely on nothing else. Spiritual manifestations are  generally reserved for the spiritually mature, not so much as a trial of faith as to  assure they are not mocked. One must become adept at recognizing the Spirit  before a spiritual manifestation can be a sanctifying experience. We have  numerous scriptural exa

mples of how pointless a physical manifestation can be  without the accompanying receipt of the witness of the Holy Ghost. Conversion comes  not by physical manifestations from heaven. Laman and Lemuel observed many miraculous manifestations such as that  recorded in 1 Nephi 3:30–31: And after the angel had  spoken unto us, he departed. And after the angel had departed, Laman  and Lemuel again began to murmur, saying: How is it possible that the Lord will  deliver Laban into our hands? Behold, h

e is a mighty man, and he can command fifty,  yea, even he can slay fifty; then why not us? Nephi couldn’t believe this and said,  “Ye know that this is true; and ye also know that an angel hath spoken unto  you; wherefore can ye doubt?” Here we have an example of knowledge being of no  eternal value because the Spirit is absent. Nephi put his finger on Laman and  Lemuel’s problem in 1 Nephi 17:45. Ye are swift to do iniquity but slow to remember  the Lord your God. Ye have seen an angel, and he

spake unto you; yea, ye have  heard his voice from time to time; and he hath spoken unto you in a still  small voice, but ye were past feeling. Even in heavenly manifestations  we must acquire the ability to recognize the Spirit and feel the experience  as well as see and hear it. Were it not so, Satan could thoroughly confuse us with his own  demonstrations. Despite all the spectacular manifestations received by the Nephites  and Lamanites at the birth of the Savior, within a short period of t

ime doubts crept  into the minds of those who were not converted. The people began to forget those signs and wonders  which they had heard, and began to be less and less astonished at a sign or a wonder from  heaven, insomuch that they began to be hard in their hearts, and blind in their minds, and began  to disbelieve all which they had heard and seen— Imagining up some vain thing in their  hearts, that it was wrought by men and by the power of the devil, to lead away  and deceive the hearts of

the people. If a witness of the Spirit is necessary to  discern the validity of a visit by an angel, how much more vital that witness  is in more subtle situations. I will spend the balance of my time  on how we can acquire the ability to recognize a witness of the Spirit. Even as  I speak, I know it’s impossible to convey an understanding of this phenomenon. We must  make the discovery privately and individually. First, remove from yourself the guilt  feelings you have experienced when you hav

e fallen on your spiritual behinds. Have  any of you ever been certain you have received a spiritual witness only to have subsequent  events prove you were in error? Have any of you had a spiritual witness you dismissed  as indigestion, only to find out you blew it? Have any of you ever heard a General  Authority admit he’s had problems too? We have more patience with our failures in  learning to ski than we do in learning how to recognize the Spirit. When we fall going down  the slope, we get u

p, laugh at ourselves, and try again. When we have a failure in recognizing  the Spirit we feel great guilt and are reluctant to go forward. It’s natural to have spiritual  setbacks. It’s OK. It’s all right. Stay with it. We all know it takes years of practice  to become a professional athlete and a price must be paid. However, we expect  to be overnight successes in spiritual things. Joseph Smith said, A person may profit by noticing the first  intimation of the spirit of revelation; for instan

ce, when you feel pure  intelligence flowing into you, it may give you sudden strokes  of ideas, so that by noticing it, you may find it fulfilled the  same day or soon; (i.e.) those things that were presented unto  your minds by the Spirit of God, will come to pass; and thus by learning  the Spirit of God and understanding it, you may grow into the principle of revelation,  until you become perfect in Christ Jesus. Please note he said, “You may grow into  the principle of revelation.” To become

proficient in basketball one practices  shooting countless shots. By repeating successful approaches and changing failures,  the player gets the uncanny ability of knowing as soon as the ball leaves his hands  whether the shot will be good or not. In spiritual things we need to learn exactly when  we have had a witness of the Spirit and be able to recognize a counterfeit thrown at us by Satan or  self-imposed by our own ambition and desire. How many of you young men have told your girlfriends, 

“I have received a spiritual witness that you are to be my wife?” In some cases I would suggest that  the witness is more a desire than a manifestation. If you receive that witness, put it to the  test. Ask her to marry you. If she says yes, you were right. If she says no, you were wrong. But  keep your witness to yourself. She is perfectly capable of receiving her own revelation—even  if she hasn’t been on a mission and you have. What does a spiritual confirmation  feel like? It’s the feeling

you have when you read the Book of Mormon. It’s the  feeling you have when you talk of heavenly things with your parents or a valued friend.  Learn to recognize it. Learn to follow it. If it were possible, I would lay down a  formula for instant and certain success. One of the reasons it is so hard to enjoy  consistent success is that the variables change each day. We are in tune more on one  day than on another. We are more emotionally vulnerable on one day than on another. Satan  works harder

on us on one day than on another. However, with all the variables there is one  constant. The Spirit witnesses only the truth. If your success ratio for recognizing the  Spirit is low, ask yourself these questions: How well am I living the commandments? Am I studying the scriptures in order that  I might be more attuned to spiritual things? Am I praying with real intent? Have I done my homework and gone to the  Lord with a well thought-out solution? Have I learned to recognize a stupor of though

t? Can I honestly say “thy will be done,” and  am I willing to take “no” for an answer? Students, don’t fail to invest adequate time  learning things of the Spirit while at this university. I’m not speaking of required religion  classes, although I heartily endorse them. I’m speaking of learning how to recognize and obtain  revelation. It’s a lifetime course, but you don’t have to wait until graduation to receive benefits.  The rewards are immediate. Close in on the elusive balance between intel

lectual pursuits and that  of learning to recognize the promptings of the Spirit. There is a balance, and it is incumbent  upon each of us to find it. I pray that you will be successful in your attempt to find the  elusive balance and that you will be successful in learning to recognize the Spirit when you feel  it. I say this in the name of Jesus Christ. Amen.