Let your labors be confin'd mostly to those around you in your own circle.
The future duties to be given to some of us in the worlds to come by an omniscient God will require of us an earned sense of esteem as well as proof of our competency. Thus the tests given to us here are given not because God is in doubt as to the outcome, but because we need to grow in order to be able to serve with full effectiveness in the eternity to come. Further, to be untested and unproven is also to be unaware of all that we are. If we are unknowing of our possibilities, with what could we safely be entrusted? Could we in ignorance of our capacities trust ourselves? Could others then be entrusted to us? Thus the relentless love of our Father in heaven is such that in His omniscience, He will not allow the cutting short some of the brief experiences we are having here. To do so would be to deprive us of everlasting experiences and great joy there. What else would an omniscient and loving Father do, even if we plead otherwise? He must at times say no. Furthermore, since there was no exemption from suffering for Christ, how can there be one for us? Do we really want immunity from adversity? Especially when certain kinds of suffering can aid our growth in this life? To deprive ourselves of those experiences, much as we might momentarily like to, would be to deprive ourselves of the outcomes over which we shouted with anticipated joy when this life's experiences were explained to us so long ago, in the world before we came here.
God carefully scales "all these things," since we cannot bear all things now. He has told us: "Behold, ye are little children and ye cannot bear all things now; ye must grow in grace and in the knowledge of the truth." (D&C 50:40.) We will not be able to say shruggingly at judgment time, "I was overcome by the world because I was overprogrammed or overtempted." For the promises are that temptation can either be escaped or endured. (1 Corinthians 10:13.) The promise is also that throughout tribulation God's grace is sufficient for us—He will see us through. (2 Corinthians 12:9; Ether 12:26-27.) Thus, for a host of reasons, correct conduct under stress is more likely when one has correct expectations about life. If we understand the basic purpose of life, we will find it easier to see purpose in our own life.
Isn't it interesting that of the many ways in which the Lord might have phrased the object of the "thou shalt" in the second great commandment, He chose the word neighbor—not mankind, not organizations, not people, and not society, but neighbor. In keeping the second great commandment, the most significant and basic service we can regularly render unto others will emerge from our most basic roles—as brothers and sisters, as parents, as neighbors, as disciples. What we do vocationally and professionally matters, of course—and sometimes very much. But those of us who try to escape from, or neglect, our basic roles will find that we have only made the effective keeping of the second great commandment even more difficult. Keeping the commandments and sharing the gospel of Jesus Christ are the two most relevant things we can do to assist our fellowman in our time. In addition to keeping the second commandment by direct service to others, what a service we render others when we do not commit adultery or steal, even though these become more and more fashionable!
Let us think of service not only as giving, but also as receiving righteously. Parenthetically, one of the many reasons some of today's children have not learned to give is that some parents do not know how to receive.
Let us in our professional and vocational chores serve with excellence even if others care more and more about pay and less and less about quality in their workmanship.
Our capacity to grow and to assist each other depends very much upon our being "willing to communicate." (1 Timothy 6:18) Communication includes proper measures of counsel, correction, and commendation. Since we depend upon each other to supply these ingredients in our lives, our insensitivity in communicating can be far more damaging than we realize. When we "pass by" others and "notice them not," a degree of deprivation occurs. (Mormon 8:39.) One of the ways, therefore, we will be "proved herewith" is our determination as to whether or not we love others enough to give and to receive such vital communications. We may quickly say that communicating thusly with those close to us is difficult; indeed, it is, but with whom else is it really possible? Are not the people proximate to us our tiny portion of humanity, given to us by God as our social stewardship? We can scarcely attain that attribute of sainthood—being "full of love" (Mosiah 3:19)—unless we are willing to communicate by giving and receiving appropriate counsel, correction, and commendation.
Yes, one of the great challenges of life is for us not to give justifiable offense, nor to be offended. This can be more easily avoided if our brotherhood and sisterhood are real—and if we are willing to communicate, including the difficult giving and receiving of counsel, correction, and commendation. Helping relationships always involve some weighty communications. The true Christian is a communicator.
It is so easy to pass by, especially when we are busy and when we are on the equivalent of the other side of the street. We are busy being busy. We are often actually less generous with our time than with our money. We keep forgetting where our time comes from!
We ought to listen as carefully to those we supervise as to those who supervise us. You and I are usually pretty good at paying attention upward, but we are not nearly as good at heeding that which comes from other directions. Likewise, while parents are to teach their children, my, how we can learn from them at times!
We should, therefore, without being artificial, regularly give deserved, specific praise. One of the reasons for doing this is that we are all so very conscious of our shortcomings that it takes a persistent pattern of appreciation to finally penetrate. We are so certain, sometimes, we do not really have a particular skill or attribute that we severely discount praise. One of the reasons we need regular praise from "outside auditors" is to offset the low level of self-acknowledgment most of us have.
Commending communications ought to flow from us without too much concern with "the balance of trade." There is a straight and narrow path of communication, and off to each side are the perils and pitfalls of poor communication that is too caustic, too flattering, too little, too much, too general, too narrow, too soon, and too late. In the case of commendation in particular, sometimes it comes too late to be maximally helpful. Further, if we are not careful (and there is this tendency sometimes in the Church), we may be a little artificial and flowery. We are quick to discern undeserved praise, which we then discount—along with the credibility of the giver. Sometimes we even communicate too soon. We have all had the experience as parents of being so anxious to praise our children that we sometimes overpraise them before their job is done.
We ought to build a climate around us in which we are, in all situations, open to the comments of others. We should not make it too expensive emotionally for others to try to communicate with us. If it is too hard to do so, people will just pull back. If we are too well protected and too well defended, they are not going to extend themselves overmuch in an effort to communicate with us. It is difficult to say which is most dangerous—the mote in one's eye or the moat around his "castle" that keeps out the needed communications, involving correction, counsel, or commendation.