James Farmer, Sr.: What do we do here? James Farmer, Jr.: We do what we have to do so we can do what we want to do. James Farmer, Sr.: And what do you have to do right now? James Farmer, Jr.: My homework. James Farmer, Sr.: So get to it.
I made a case fairly consistently that most people find the meaning that sustains them through the vicissitudes of life not in happiness but in responsibility, and that would bring everyone to a halt...it would always make the whole theater silent it's like 'oh i never thought of that connection'.
We may not be able to fix the whole world, but we can strive to fix what may be amiss in our own families. Tolkien reminds us: “It is not our part to master all the tides of the world, but to do what is in us for the succour of those years wherein we are set, uprooting the evil in the fields that we know, so that those who live after may have clean earth to till. What weather they shall have is not ours to rule.”
You become responsible, forever, for what you have tamed.
To you, I am nothing more than a fox like a hundred thousand other foxes. But if you tame me, then we shall need each other. To me, you will be unique in all the world. To you, I shall be unique in all the world...
“It is a little dangerous for us to go out of our own sphere and try unauthoritatively to direct the efforts of a brother. You remember the case of Uzzah who stretched forth his hand to steady the ark. He seemed justified when the oxen stumbled in putting forth his hand to steady that symbol of the covenant. We today think his punishment was very severe. Be that as it may, the incident conveys a lesson of life. Let us look around us and see how quickly men who attempt unauthoritatively to steady the ark die spiritually. Their souls become embittered, their minds distorted, their judgment faulty, and their spirit depressed. Such is the pitiable condition of men who, neglecting their own responsibilities, spend their time in finding fault with others.”
America is great because she is good. The goodness of her citizens is what makes her great. My fear is that we have forgotten how to be good. Many of us have forgotten what good even is.
It is not our part to master all the tides of the world, but to do what is in us for the succour of those years wherein we are set, uprooting the evil in the fields that we know, so that those who live after may have clean earth to till. What weather they shall have is not ours to rule.
If everyone is responsible, then no one feels responsible.
Many gospel principles come in pairs, meaning one is incomplete without the other. I want to refer to three of these doctrinal pairs today: Agency and responsibility Mercy and justice Faith and works When Satan is successful in dividing doctrinal pairs, he begins to wreak havoc upon mankind. It is one of his most cunning strategies to keep people from growing in the light.
Assuming responsibility and being accountable for our choices are agency’s complementary principles (see D&C 101:78). Responsibility is to recognize ourselves as being the cause for the effects or results of our choices—good or bad. On the negative side, it is to always own up to the consequences of poor choices.
One of Satan’s most crafty strategies to gain control of our agency isn’t a frontal attack on our agency but a sneaky backdoor assault on responsibility. Without responsibility, every good gift from God could be misused for evil purposes. For example, freedom of speech without responsibility can be used to create and protect pornography. The rights of a woman can be twisted to justify an unnecessary abortion. When the world separates choice from accountability, it leads to anarchy and a war of wills or survival of the fittest. We could call agency without responsibility the Korihor principle, as we read in the book of Alma “that every man conquered according to his strength; and whatsoever a man did was no crime” (Alma 30:17; emphasis added). With negative consequences removed, you now have agency unbridled, as if there were no day of reckoning.
What an attractive offer for those who seek happiness in wickedness! The Nehor principle depends entirely on mercy and denies justice—a separation of the second doctrinal pair aforementioned. Denying justice is a twin of avoiding responsibility. They are essentially the same thing. A common strategy of each Book of Mormon anti-Christ was to separate agency from responsibility. “Eat, drink, and be merry; nevertheless, fear God—he will justify in committing a little sin” (2 Nephi 28:8).
Faith without works, mercy without justice, and agency without responsibility are all different verses of the same seductive and damning song. With each, the natural man rejects accountability in an attempt to sedate his conscience. It is similar to the early sixteenth-century practice of paying for indulgences, but much easier—this way it is free!2 No wonder the broad path is filled with so many. The path parades a guilt-free journey to salvation but is, in reality, a cleverly disguised detour to destruction (see 3 Nephi 14:13).
THE ANTI-RESPONSIBILITY LIST To illustrate, I want to share a list of things that Satan tempts people to either say or do to avoid being responsible. This list isn't all-inclusive, but I believe it covers his most common tactics. 1. Blaming others: Saul disobediently took of the spoils of war from the Amalekites; then, when confronted by Samuel, he blamed the people (see 1 Samuel 15:21). 2. Rationalizing or justifying: Saul then rationalized or justified his disobedience, stating that the saved livestock was for 'sacrifice unto the Lord' (1 Samuel 15:21; see also verse 22). 3. Making excuses: Excuses come in a thousand varieties, such as this one from Laman and Lemuel: 'How is it possible that the Lord will deliver Laban into our hands? Behold, he is a mighty man, and he can command fifty, yea, even he can slay fifty; then why not us?' (1 Nephi 3:31). 4. Minimalizing or trivializing sin: This is exactly what Nehor advocated (see Alma 1:3-4). 5. Hiding: This is a common avoidance technique. It is a tactic Satan used with Adam and Eve after they partook of the forbidden fruit (see Moses 4:14). 6. Covering up: Closely associated with hiding is covering up, which David attempted to do to conceal his affair with Bathsheba (see 2 Samuel 12:9, 12). 7. Fleeing from responsibility: This is something Jonah tried to do (see Jonah 1:3). 8. Abandoning responsibility: Similar to fleeing is abandoning responsibility. One example is when Corianton forsook his ministry in pursuit of the harlot Isabel (see Alma 39:3). 9. Denying or lying: 'And Saul said . . . : I have performed the commandment of the Lord. And Samuel said, What meaneth then this bleating of the sheep in mine ears ... ?' (1 Samuel 15:13-14). 10. Rebelling: Samuel then rebuked Saul 'for rebellion.' 'Because thou hast rejected the word of the Lord, he hath also rejected thee from being king' (1 Samuel 15:23). 11. Complaining and murmuring: One who rebels also complains and murmurs: 'And all the children of Israel murmured against Moses and . . . said . . . , Would God that we had died in the land of Egypt!' (Numbers 14:2). 12. Finding fault and getting angry: These two are closely associated, as described by Nephi: 'And it came to pass that Laman was angry with me, and also with my father; and also was Lemuel' (1 Nephi 3:28). 13. Making demands and entitlements: 'We will not that our younger brother shall be a ruler over us. And it came to pass that Laman and Lemuel did take me and bind me with cords, and they did treat me with much harshness' (1 Nephi 18:10-11). 14. Doubting, losing hope, giving up, and quitting: 'Our brother is a fool. . . . For they did not believe that I could build a ship' (1 Nephi 17:17-18). 15. Indulging in self-pity and a victim -mentality: 'Behold, these many years we have suffered in the wilderness, which time we might have enjoyed our possessions and the land of our inheritance; yea, and we might have been happy' (1 Nephi 17:21). 16. Being indecisive or being in a spiritual -stupor: The irony with indecision is that if you don't make a decision in time, time will make a decision for you. 17. Procrastinating: A twin of indecision is -procrastination. 'But behold, your days of probation are past; ye have procrastinated the day of your salvation until it is everlastingly too late' (Helaman 13:38). 18. Allowing fear to rule: This one is also related to hiding: 'And I was afraid, and went and hid thy talent in the earth. . . . His lord answered and said unto him, Thou wicked and slothful servant' (Matthew 25:25-26). 19. Enabling: An example of enabling or -helping others to avoid responsibility is the instance when Eli failed to discipline his sons for their grievous sins and was rebuked by the Lord: 'Wherefore kick ye at my sacrifice and . . . honourest thy sons above me . . . ' (1 Samuel 2:29; see also verses 22-36).
Yet, as difficult as a responsibility may be, “difficulty is the excuse history never accepts,”3 as is so graphically illustrated in the case of Laman and Lemuel.
Difficult situations are the test of one’s faith, to see if we will go forward with either a believing heart (see D&C 64:34) or a doubting heart (see D&C 58:29), if at all. A difficult situation reveals a person’s character and either strengthens it, as with Nephi, or weakens and corrupts it, as with Laman and Lemuel, who epitomize what it means to be irresponsible (see Alma 62:41).
It is important to recognize that excuses never equal results. In the case of Laman and Lemuel, all the excuses in the world could never obtain the brass plates. The reason Nephi obtained the plates and Laman and Lemuel didn’t is because Nephi never went to the anti-responsibility list. He was a champion, and champions do not turn to the list. As Elder David B. Haight of the Quorum of the Twelve stated, “A determined man finds a way; the other man finds an excuse.”4
If the anti-responsibility list is so dangerous, why do so many people frequently turn to it? Because the natural man is irresponsible by nature, he goes to the list as a defense mechanism to avoid shame and embarrassment, stress and anxiety, and the pain and negative consequences of mistakes and sin. Rather than repent to eliminate guilt, he sedates it with excuses. It gives him a false sense that his environment or someone else is to blame, and therefore he has no need to repent.
The anti-responsibility list could also be called the anti-faith list because it halts progress dead in its tracks. When Satan tempts a person to avoid responsibility, that person subtly surrenders their agency because the person is no longer in control or “acting.” Instead they become an object who is being acted upon, and Satan cleverly begins to control their life.
It is important to note that everyone occasionally fails in their attempts at success, just as Nephi did with his brothers in their first two trips to Jerusalem when they were trying to obtain the plates. But those who are valiant accept responsibility for their mistakes and sins. They repent, get back on their feet, and continue moving forward in faith. They may give an explanation or a reason for their lack of success but not an excuse. At first glance it may appear that Adam was blaming Eve when he said, “The woman thou gavest me.” However, when Adam subsequently added “and I did eat,” we are given to understand that he accepted responsibility for his actions and was giving an explanation, not blaming Eve. Eve in turn also said, “And I did eat” (Moses 4:18–19; see also verses 17–20; 5:10–11).
What these two employees learned is that when they blamed someone else, they were surrendering control of the shipment’s success to others—such as the seminar division or the freight company. They learned that excuses keep you from taking control of your life. They learned that it is self-defeating to blame others, make excuses, or justify mistakes—even when you are right! The moment you do any of these self-defeating things, you lose control over the positive outcomes you are seeking in life.
As I was praying, I felt a strong impression that I should go to my husband and apologize. I was a bit shocked by this impression and immediately pointed out in my prayer that I had done nothing wrong and therefore should not have to say I was sorry. A thought came strongly to my mind: “Do you want to be right, or do you want to be married?”
In the story, this sister learned that even if she may have been right and it was her husband’s fault, blaming him was counterproductive, causing her to lose control over positive outcomes. She also discovered that there is power and control in the expression “I’m sorry” when it is used with love unfeigned and empathy—not merely to excuse ourselves.
Jesus Christ did not come to find fault, criticize, or blame. He came to build up, edify, and save (see Luke 9:56). However, His compassion does not nullify His expectation that we be fully responsible and never try to minimize or justify sin. “For I the Lord cannot look upon sin with the least degree of allowance” (D&C 1:31; see also Alma 45:16). If the Lord cannot look upon sin with even the least degree of allowance, what law of the gospel demands complete and full responsibility for sin? That would be the law of justice.
The danger of the anti-responsibility list consists in the fact that it blinds its victims to the need for repentance. Laman and Lemuel, for example, didn’t see a need to repent because it was all Nephi’s fault. “If it’s not my fault, why should I repent?” The one blinded can’t even take the first step in the repentance process, which is to recognize the need for repentance.
By relying on the law of Moses—an eye for an eye and a tooth for a tooth—rather than on the law of the gospel, including forgiving and praying for one’s enemies, Dantès imposed a life sentence of misery and bitterness upon himself. In denying the Lord’s justice for others, he unwittingly denied the Lord’s mercy for himself and chose to serve the sentence that Christ had already served in his behalf. It robbed him of a life of happiness that could have been his but for the want of revenge.
Even though the wife may understand the law of justice, what she is feeling is the need for justice now. Elder Neal A. Maxwell wisely taught that “faith in God includes faith in His purposes as well as in His timing. We cannot fully accept Him while rejecting His schedule.”8 Elder Maxwell also said, “The gospel guarantees ultimate, not proximate, justice.”9 “Behold, mine eyes see and know all their works, and I have in reserve a swift judgment in the season thereof, for them all” (D&C 121:24).
Until the abused woman can turn justice over to the Lord, she will likely continue to experience feelings of anger—which are a form of negative devotion toward her abuser—and this traps her in a recurring nightmare. President George Albert Smith referred to this as “cherish[ing] an improper influence.”12 With her husband having hurt her so deeply, why would the wife allow him to continue victimizing her by haunting her thoughts? Hasn’t she suffered enough? Not forgiving her abuser allows him to mentally torment her over and over and over. Forgiving him doesn’t set him free; it sets her free.
Part of understanding forgiveness is to understand what it is not: Forgiving her abusive husband does not excuse or condone his cruelty. Forgiving does not mean forgetting his brutality; you cannot unremember or erase a memory that is so traumatic. Forgiving does not mean that justice is being denied, because mercy cannot rob justice. Forgiving does not erase the injury he has caused, but it can begin to heal the wounds and ease the pain. Forgiving does not mean trusting him again and giving him yet another chance to abuse her and the children. While to forgive is a commandment, trust has to be earned and evidenced by good behavior over time, which he clearly has not demonstrated. Forgiving does not mean forgiveness of his sins. Only the Lord can do that, based upon sincere repentance.
These are things that forgiveness does not mean. What forgiveness does mean is to forgive the husband’s foolishness—even his stupidity—in succumbing to the impulses of the natural man and at the same time still hope that he will yet yield “to the enticings of the Holy Spirit” (Mosiah 3:19). Forgiveness does not mean giving him another chance to abuse, but it does mean giving him another chance at the plan of salvation.
It is also helpful if the wife understands “that we are punished by our sins and not for them.”13 She then recognizes that her abuser has inflicted far more eternal damage upon himself than temporal damage upon her. And even in the present, his true happiness and joy diminish in inverse proportion to his increased wickedness, because “wickedness never was happiness” (Alma 41:10). He is to be pitied for the sorrowful and precarious situation he is in. Knowing that he is sinking in spiritual quicksand might begin to change her desire for justice—which is already occurring—to a hope that he will repent before it is too late. With this understanding she might even begin to pray for the one who has despitefully abused her.
It does not matter whether the worker wants responsibility or not, ...The enterprise must demand it of him.
The best way to avoid responsibility is to say, "I've got responsibilities."
Have we reached the ultimate stage of absurdity where some people are held responsible for things that happened before they were born, while other people are not held responsible for what they themselves are doing today?
The price of greatness is responsibility.
No snowflake in an avelanche ever feels responsible.
Feeling compassion for ourselves in no way releases us from responsibility for our actions. Rather, it releases us from the self-hatred that prevents us from responding to our life with clarity and balance.
When you think everything is someone else's fault, you will suffer a lot. When you realize that everything springs only from yourself, you will learn both peace and joy.
James Farmer, Sr.: What do we do here?
James Farmer, Jr.: We do what we have to do so we can do what we want to do.
James Farmer, Sr.: And what do you have to do right now?
James Farmer, Jr.: My homework.
James Farmer, Sr.: So get to it.
Missing Reference