INTRODUCTION

This module will help you, the LDS Social Services practitioner, envision the power and effectiveness with which you can use the scriptures in the treatment interview. It contains an appendix entitled ‘Selected Scriptures on Human Behavior, which consists of a compilation of scriptures that you can use in the helping relationship. This module can be an important resource to you as you prepare yourself to serve those who seek your assistance.

The first section contains scriptural references and statements by General Authorities on the value of using the scriptures in solving human problems.

The second section provides a rationale for using scriptures in the clinical interview, It gives specific suggestions and cautions to guide your use of the scriptures.

The third section contains segments of four clinical interviews which illustrate how therapists use the scriptures. Critical parts of the interviews are given in dialogue form showing how you can introduce and use the scriptures with clients.

The fourth section is a summary of the module concepts.

The fifth section is an appendix containing scriptures frequently used in counseling relationships. They are grouped in twenty-four categories to allow for easy reference. Each category contains about ten scriptures with space provided to include additional scriptures you may have found personally valuable. It is suggested that when you review the module in staff meetings, you set aside time to discuss the appendix section and its most effective use.

While the scriptures can be a powerful therapy tool, they must be used under the inspiration of the Spirit, with great sensitivity, warmth, and love. As with any therapeutic tool, and particularly because the scriptures are central to the values and beliefs of the Latter-day Saint therapist, you must be very careful not to misuse them. While appropriate us~ of scriptures can increase your ability to change other people’s lives, misuse of this tool may be damaging and may jeopardize the client’s willingness to seek further help from the agency or the Church. As outlined in part 2, you should not refer directly to the scriptures with every client. Not all problems are rooted in spiritual weakness, and some clients may resent any reference to scriptural teachings. Also, other professional approaches and methods that have proven effective should be used as appropriate. Finally, remember that sometimes you may make an adequate diagnosis and choose and apply the proper scripture, but the client may still not improve because of his resistance or tack of motivation. The scriptures are not a panacea, and each client will respond differently to their use.

PART 1: SCRIPTURAL SOLUTIONS TO  HUMAN PROBLEMS

Goal and Objectives 

When you complete this part, you should be able to achieve the following goal and objectives:

Goal 1: Understand and summarize the importance of the scriptures in problem-solving.

Objective 1.1:  Illustrate how ancient and modern prophets stress the importance of scriptural use in solving problems.

Objective 1 .2:  Understand, through case example, how the scrip­tures can be used to change people’s lives. 

More Precious than Diamonds

Dr. Russell Conwell, a university president and Civil War officer, was most noted for a famous lecture he gave entitled “Acres of Diamonds.’ It was about an ancient Persian farmer named Ali Hafed who sold his property, left his family in the care of a neighbor, and searched the world over for diamonds. Ultimately frustrated and impoverished by his attempt, he cast himself into the Bay of Barcelona, Spain, never to rise again. Back home, the man who purchased Au Hafed’s farm one day noticed a flash of light coming from a stone imbedded within the sands of the garden stream. When he showed the stone to a visitor, he learned that it was a diamond. As he returned to the stream and sifted the sands with his fingers, he found other gems, more valuable than the first. This is said to be the true account of the discovery of the Golconda diamond mine. At the time Au Hated decided to leave his home and search the world for diamonds, the most magnificent diamond mine in history lay buried within his own backyard. 

As a Latter-day Saint therapist turns to the professional community in his search for valuable ideas and approaches to help those in need, he must not forget the treasure of knowledge readily available through the scriptures. More valuable than diamonds, the scriptures present the mind and will of God for his eternal offspring. While many important truths have come to behavioral scientists as they endeavor to help those with complex social and emotional problems, the success of the methodologies used is often in proportion to their consistency with revealed eternal truth. As a nurturing, loving parent who knows the needs of his children, the Lord has stated: 

For you shall live by every word that proceedeth forth from the mouth of God. For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ.

And the Spirit giveth light to every man that cometh into the world; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit.

And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father. (D&C 84:44-47.)

When individuals go through periods of stress, emotional turmoil, or great personal trial, the scriptures can be particularly meaningful and beneficial to them. The Lord has promised: “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy and my burden is light.” (Matt. 1.1:28-30.)

Referring to this scripture, Elder Bruce 8. McConkie stated: “We want to have peace and joy and happiness in this life and be inheritors of eternal life in the world to come. These are the two greatest blessings that it is possible for people to inherit. We can gain them by reading and learning the words of eternal life, here and now, and by keeping the commandments which prepare us for immortal glory in the world to come.” (“Drink from the Fountain,” Ensign, Apr. 1975, p. 70.)

Speaking on the value and importance of reading the scriptures, Elder L. Tom Perry, a member of the Council of Twelve, said~ “The Lord has given us, from the very beginning, instruction on how we should live. These words are contained in our holy scriptures, If we are to gain eternal life, we need to to study and learn the law of the Lord, for this will give us the course and the path to follow.. . . Could I encourage you to study the scriptures? In my life I have found they have answers for every problem that comes.” (Lima Peru Area Conference Report, 27 Feb. 1977, p. 28.)

President Harold B. Lee stated: “We need to teach our people to find their answers in the scriptures. If only each of us would be wise enough to say that we aren’t able to answer any question unless we can find a doctrinal answer in the scriptures. And if we hear someone teaching something that is contrary to what is in the scriptures, each of us may know whether the things spoken are false—it is as simple as that.” (“Find the Answers in the Scriptures,” Ensign, Dec. 1972, p. 3.)

The Power of the Scriptures in Solving Problems

There are probably few better accounts of the impact the scriptures can have upon individuals beset with problems than the following one given by Elder Spencer W. Kimball. He describes how Doctrine and Covenants 64:7-9 helped him resolve a particularly difficult conflict:

I was struggling with a community problem in a small ward in the East where two prominent men, leaders of the people, were deadlocked in a long and unrelenting feud. Some misunderstanding between them had driven them far apart with enmity. As the days, weeks, and months passed, the breach became wider. The families of each conflicting party began to take up the issue and finally nearly all the people of the ward were involved. Rumors spread and differences were aired and gossip became tongues of fire until the little community was divided by a deep gulf. I was sent to clear up the matter. After a long stake conference, lasting most of two days, I arrived at the frustrated community about 6 p.m., Sunday night, and immediately went into session with the principle combatants.

How we struggled! How I pleaded and warned and begged and urged! Nothing seemed to be moving them. Each antagonist was so sure that he was right and justified that it was impossible to budge him.

The hours were passing—it was now long after midnight, and despair seemed to enshroud the place; the atmosphere was still one of ill temper and ugliness. Stubborn resistance would not give way. Then it happened. I aimlessly opened my Doctrine and Covenants again and there before me it was. I had read it many times in past years and it had had no special meaning then. But tonight it was the very answer. It was an appeal and an imploring and a threat and seemed to be coming direct from the Lord. I read from the seventh verse on, but the quarreling participants yielded not an inch until I came to the ninth verse. Then I saw them flinch, startled, wondering. Could that be right? The Lord was saying to us—to all of us— “Wherefore, I say unto you, that ye ought to forgive one another.”

This was an obligation. They had heard it before. They had said it in repeating the Lord’s Prayer. But now:”.. . for he that forgiveth not his brother his trespasses standeth condemned before the Lord..

In their hearts, they may have been saying: “Well, I might forgive if he repents and asks forgiveness, but he must make the first move.” Then the full impact of the last line seemed to strike them: “For there remaineth in him the greater sin.”

What? Does that mean I must forgive even if my antagonist remains cold and indifferent and mean? There is no mistaking it.

A common error is the idea that the offender must apologize and• humble himself to the dust before forgiveness is required. Certainly, the one who does the injury should totally make his adjustment, but as for the offended one, he must forgive the offender regardless of the attitude of the other. Sometimes men get satisfactions from seeing the other party on his knees and grovelling in the dust, but that is not the gospel way.

Shocked, the two men sat up, listened, pondered a minute, then began to yield. This scripture added to all the others read brought them to their knees. Two a.m. and two bitter adversaries were shaking hands, smiling and forgiving and asking forgiveness. Two men were in a meaningful embrace. This hour was holy. Old grievances were forgiven and forgotten, and enemies became friends again. No reference was ever made again to the differences. The skeletons were buried, the closet of dry bones was locked and the key was thrown away, and peace was restored. (Miracle of Forgiveness (Salt Lake City: Bookcraft, 19691, pp. 281-282.)

Learning Activities

From the foregoing example, it is evident that—

1.  The scriptures contain authoritative answers to difficult problems.

2.  The Spirit will direct the therapist or priesthood leaders, when they are seeking and are spiritually prepared, to pertinent scriptural passages.

3.  Scriptural truth can penetrate seemingly impenetrable barriers, touch­ing the hearts of people and effecting positive change.

Based upon your reading of this part, complete the following activities:

1.  What have leaders of the Church said about using scriptures to solve problems? (Add any additional comments made by leaders of which you are aware.) 

2. What does Elder Kimball’s use of Doctrine and Covenants 64:7-9 teach us about the use of scriptures in counseling others

Part 2: RATIONALE FOR USING SCRIPTURE IN THERAPY

Goal and Objectives                             

When you complete this part, you should be able to achieve the following goal and objectives:

Goal 2: Give a rationale for the use of scriptures in therapy.

Objective 2.1: Understand fundamental insights offered by the scriptures into the practitioner-client relationship.

Objective 2.2: List the benefits and limitations of scriptural use in therapy.

Objective 2.3: Understand suggestions for using scriptures in therapy.

Objective 2.4: Be aware of cautions that should be taken in applying scriptural teachings in therapy.

This section presents several more reasons, besides the ones suggested in part 1, why LDS Social Services practitioners should use the scriptures in helping relationships. It also presents suggestions for using them appropriately.

Rationale                                     

1. The scriptures teach pure and correct principles. Heber C. Kimball stated, “We become degenerate by receiving principles that are less pure and perfect than the principles of God” (Journal of Discourses, 4:222).

It is important, however, to correctly understand and use the scriptures.

As Peter says, ‘No prophecy of the scripture is of any private interpretation” (2 Pet. 1:20).

You should make sure that your interpretation and use of scriptural teachings in therapy is based upon solid gospel scholarship and meets the approval of your agency administrator.

2. The scriptures contain the truths which can prevent and correct many psychogenic disorders, functional disorders which have no observable organic basis and are probably due to emotional conflict or stress.* The scriptures contain the laws that govern healthy thoughts, actions, and relationships, and these truths can prevent the disruption of loving relationships or the loss of ability to cope with stress.

3. The scriptures offer fundamental insights into each of the three basic elements of counseling relationships and interviews:

a. Identification of the problem. Without the insight of the gospel, a number of behaviors would not be seen as problems, or would be minimized in importance.

b. Determination of desired outcome or goal setting. Since all goal setting involves values, all therapeutic approaches are based on a value system— obvious or subtle. While many therapeutic approaches contain some true values, the scriptures contain the complete correct value system.

c. The behavior change process. While this may be the area where the professional world has much to offer, the practitioner who becomes aware of the hidden treasures within the scriptures realizes that they contain funda­mental keys to changing human behavior.

Because the scriptures can be used in so many ways, they can be of inestimable value in nearly all helping relationships—even if only to guide and direct the helper.

4. They help build essential faith in the therapist. If the client does not have confidence in you and in the treatment process (this confidence can be fostered as therapy proceeds), you will probably not be able to help him significantly. Use of the scriptures in therapy may help promote necessary faith among Latter-day Saint clients who have a love and appreciation for the recorded words of God.

* Benjamin B. Wolman, ed. and comp., Dictionary of Behavioral Science, Van Nostrand Reinhold Co., New York, 1973.

5. The therapist needs the development that he can get from the scriptures. Teaching is part of all helping relationships. While the therapist teaches many things, he always teaches ‘himself,” or what he is. He is always modeling, for good or ill. He can best help others when his life incorporates the truths of the scriptures that he learns through careful study, meditation, and faith. As you carefully study and ponder the scriptures, you can build into your life the truths within them.

Suggestions

1. Use scriptures with sensitivity, love and warmth. Do not use them as clubs or coercive measures to stimulate change born of fear. Use them to inspire and motivate action.

2. Use the scriptures as an aid and perhaps the most significant guide for therapy. The Lord has blessed many students of human behavior, in accordance with their obedience to law, with wisdom and understanding of truth. You have benefited from many of these truths in your professional training and you should not disregard them. Therefore, it is not suggested that the scriptures replace all professional training. Instead, use them to guide and increase your understanding and knowledge and, where neces­sary, to correct your professional training.

3. As with all therapeutic tools, use scriptures to foster self-reliance. Encourage the client to draw personal meaning from the scriptures by meditating on their truths. You may add your insights, of course, where desirable. Encourage him to identify scriptures that relate to his problems and to do much of his scriptural pondering at home.

In summary, the scriptures may become a “rod of iron” to you and your clients as you help them through confusion and discouragement. They can be this great source of help, however, only when they are used with the utmost professional, empathic sensitivity and as directed by the Spirit.

Cautions

1. Assess problems adequately, as all problems are not rooted in spiritual weakness. Some social-emotional problems may be a result of physiological or biochemical factors. In such cases, the scriptures can provide personal comfort and an eternal perspective on human suffering, but the client may need additional treatment. If you use the scriptures to treat symptoms of depression when your client has an underlying causal condition such as organic brain damage, or a brain tumor, you could be making a serious mistake as well as extending false hopes to your client. The Assessment of Client Functioning module can be a useful guide to you in screening for physiological or biochemical problems.

Sometimes social-emotional problems are a result of ignorance or of innocently learning maladaptive behavior from parents or peers. Although scriptural truths may have clinical application in such cases, you should take care not to imply that problems are always rooted in spiritual weakness. Such implication could cause discouragement or unnecessary defensiveness and resistance to therapy.

2. Decide carefully when to refer directly to the scriptures with clients. The Lord stated that his word is “quick and powerful, sharper than a two-edged sword” (D&C 6:2). Some individuals would react negatively to any reference to the scriptures; losing confidence in you as the therapist. For example, an inactive or nonmember husband who reluctantly agrees to participate in marriage counseling with his wife may resent any reference to scriptural teachings which he does not believe or which are an area of contention between him and his wife. You may need to use other therapeutic approaches to bring clients to a level where you can refer to scriptural truth when appropriate.

3. Sometimes members who are referred to LDS Social Services have already tried using the scriptures to help them with their problems and feel that it has not been successful. Although the problem may be that they do not fully understand or live scriptural truths, using scriptures at the beginning of therapy may be counterproductive. For example, many therapists have encountered clients who have read several books by LDS authors and have had extensive ecclesiastical counseling and professional treatment by LDS therapists. When these efforts have not been productive, the clients may resist and be offended by a spiritual approach. They may have greater faith in you if you use a different approach, introducing the scriptures later when appropriate.

4. You may need to use a traditional approach with clients who tend to be obsessed with spiritual matters. For example, someone who has delusions of grandeur and believes that he is receiving revelation for the Church may misconstrue scriptural teachings. To use scriptural instruction in such cases may only feed into irrational or delusional thought processes. 

Implementing Scriptural Teachings in Therapy

The individual style and personality of each therapist as well as the needs of clients will largely dictate the best method for introducing and using scriptures in therapy. However, you may want to use some of the following suggestions:

1.   Read selected scriptures with the client. If the client reads well, having him read the scripture sometimes has value.

2.   Ask the client what each scripture means to him and what significance it has for his problems.

3.   Use the Socratic method of teaching (ask a series of easily-answered questions that lead the client to a logical conclusion), helping the client draw out the basic meaning of each scripture as it applies to him. Be careful not to contrive nonexistent or theoretical meanings.

4.   Determine whether the client feels this approach is appropriate for him.

5.   Determine how willing the client is to apply scriptures in his life. 

Again, these are only suggestions. As you will note from the therapy examples in the next section, none of the therapists follow these steps totally. The steps can, however, help the client accept responsibility for changing his behavior. 

Based on your reading of this part, complete the following activities: 

1.  What is the relationship between social-emotional problems and the violation of scriptural truth?

2.  How can the scriptures assist you in the counseling relationship? List three ways.

3.  List the benefits and limitations of scriptural use in therapy.

4. What suggestions should you keep in mind when you use the scriptures?

PART 3: CASE STUDIES ILLUSTRATING USE OF THE SCRIPTURES

Goal

When you complete this part, you should be able to achieve the following goal: 

Goal 3:  Understand, by reading actual case studies, how the therapists Introduced and used scriptures In therapy to help change the hearts and minds of clients. 

The following segments of interviews from four clinical cases demonstrate how scriptures can be used in therapy. They show how therapy was actually done—not necessarily how it should be done. There is no intent to promote any one way to introduce or apply the scriptures. 

In the cases that follow, the names of clients have been changed and identifying information removed to protect confidentiality. Essential back­ground information on each case is given in narrative form, and segments of the interview are quoted exactly to show how the therapist and client interacted at the time scriptures were used.

Case 1: Bonnie 

Fifteen-year-old Bonnie was referred to LDS Social Services by her bishop. Her problems included rebellion against her parents and refusal to attend Church and early morning seminary. Bonnie was missing school, smoking cigarettes and marijuana, and behaving immorally. Only a few months before the referral she had been an active Church member, a near straight A student, and a model child. Lately, she had become very impulsive and irrational in her thinking and behavior. She was also having difficulty communicating with most adults, and she resented the efforts of parents, Church leaders (including her bishop), and school teachers who wanted to help her. She insisted that she could live her own life and that what she did with it was her own business.

Bonnie was the oldest of three children. Her father, John White, was a career military officer. Both parents were college graduates and members of the Church.

The Whites tended to be autocratic parents. They had used grounding, denial of privileges, and physical punishment to enforce their directives.

Treatment Summary

The practitioner held seven interviews with the White family. Because of the distance and time involved in traveling to and from the agency office, the bishop was unable to attend the sessions. However, the practitioner and bishop consulted after the initial interview and at regular times afterward. 

After the third interview, the bishop gave the practitioner a helpful insight. He mentioned that while Brother and Sister White said they had strong testimonies of the gospel, they were lax in their obedience to Church standards. However, they expected Bonnie to keep all of the command­ments. As the practitioner began dealing with the double standard within the family, a breakthrough came in the treatment process.

PRACTITIONER: I’d like to discuss with you an area that is relatively sensitive, but one which we must talk about. I assume that your being here reflects your desire to help your daughter.” 

BR0. & SIS. W: “Yes.’ 

PRACTITIONER: “I would like to discuss this area with you and then talk about some discipline principles. But first let me read from the scriptures. The Lord says: ‘And that wic1~ed one cometh and taketh away light and truth, through disobedience, from the children of men, and because of the tradition of their fathers. But I have commanded you to bring up your children in light and truth. (D&C 93:39-40.)

                      “Have either of you ever heard Bonnie say, ‘I’ll do it because that’s the way I want to do it and I have the right to do it that way?’ “(The bishop had told the therapist that this statement was not only common to Bonnie, but also to her mother who used it to rationalize violation of some of the commandments.)

BR0. & SIS W:   “Yes, we have.”

PRACTITIONER: “Has either of you used that phrase?”

BRO. WHITE:  “(After a long pause) Yes, I’ve heard my wife use it in regard to eating dinner in restaurants on Sundays and having a cup of coffee at times. She says that she has a right to do that and that’s her own business.”

PRACTITIONER: “That’s my understanding. I want you to know, Sister White, that this tradition of yours isn’t the only thing that has contributed to Bonnie’s problems, but it has affected her viewing of Consistency Ifl the gospel. Ever since Bonnie was a small child, she has been taught the Word of Wisdom, keeping the Sabbath day holy, and all the ramifications about those principles. Yet, she sees her mother giving her a double message in that it’s all right for mother to do certain things, but not her. My first suggestion to you both is to have a meeting tonight, somewhere where it’s quiet, and review the expectations you place upon the children. In areas where you can see you’re giving double messages, eliminate the inconsistency. Be consistent in doing yourselves what you want your children to do. How would you feel about doing that?” 

SIS. WHITE: “I feel terrible that I’ve done this. I can see where it would be confusing to her. Certainly we’ll do what you’ve suggested. But I knew a bishop once that went out for dinner on Sunday and I thought if it was all right with him, it was all right to do that.”

PRACTITIONER: Again, let me assure you, Sister White, that going out to dinner on Sunday and having an occasional cup of coffee isn’t the only area that has contributed to the confusion and rebellion Bonnie is exhibiting. I’d like to discuss two other areas.” 

2.   Later in the same session, the practitioner introduces the subject of discipline and attempts to help the parents understand the harmful effects of the strict, autocratic approach they typically use. He tries to get them to adopt a more positive approach. Because of their responsiveness to the discussion and desire to learn a better approach, he turns to the scriptures to illustrate an appropriate disciplinary model. 

PRACTITIONER: “Let me show you how our Father in Heaven handles discipline. Let’s turn to the Pearl of Great Price: ‘But of the tree of the knowledge of good and evil, thou shall not eat of it’ (Moses 3:17). That’s the commandment. That’s like telling Bonnie, ‘We would like to have you in by 12:30 on Saturday night.’ Then our Father in Heaven continues by saying, ‘Nevertheless, thou mayest choose for thyself.’ That’s like telling Bonnie, ‘You have a choice, Bonnie, of either coming in or not coming in. We understand that.’ Then our Father in Heaven continues and says, ‘For it is given unto thee,’ and again you can tell Bonnie, ‘It’s given to you through your free agency to make that choice.’ But then our Father in Heaven continues, ‘But, remember that I forbid it, for in the day thou eatest thereof thou shalt surely die.’ You can say to Bonnie, ‘We really don’t want you to come in after 12:30, and if you do, Bonnie, then you have made the decision that you’re going to be grounded for three weeks, or whatever the consequences will be. But we know that you must make the decision.’ 

“Now let’s see how our Father in Heaven applied this. He says, ‘And I, the Lord God, called unto Adam, and said unto him: Where goest thou?’ (Moses 4:15-19). Sister White, do you think our Father in Heaven knew what Adam had done?”

SIS. WHITE: “Yes, I think he did.”

PRACTITIONER: “I agree with that. Now let’s see what Adam said. ‘And he said: I heard thy voice in the garden, and I was afraid, because I beheld that I was naked, and I hid myself.’ Brother White, is there any question whatsoever that our Father in Heaven knew what had happened?”

BRO. WHITE: “No. There is no question in my mind.”

PRACTITIONER: “Let’s see what our Father in Heaven said to Adam. ‘And I, the Lord God, said unto Adam: Who told thee thou wast naked? Hast thou eaten of the tree whereof I commanded thee that thou shouldst not eat, if so thou shouldst surely die?’ Now this is like telling Bonnie, ‘You did get in late last night. Therefore, you know what the consequences are. You made the decision when you decided to come in at 1:00 on Saturday night.’ We see here where Father in Heaven reinforces that consequence, so there’s no question in the mind of Adam what’s going to happen to him since he decided to eat the fruit. Well, let’s go on and see what Adam said in verse 18. ‘And the man said: The woman thou gayest me, . . . she gave me of the fruit of the tree and I did eat.’ This is interesting. It’s almost like he’s trying to shift some of the burden of responsibility to his wife, Eve, although he did admit his responsibility when he said, ‘I did eat.’ People have a tendency to do this. For instance, Bonnie may tell you, ‘Sorry I didn’t make it in by 12:30. We were in the drive-in and weren’t through eating so 1 had to stay with the gang.’ As we read on inverse 19, the Lord says to Eve, ‘What is this thing which thou hast done?’ Eve also appears to want to shift some of the blame. She says, ‘The serpent beguiled me, and I did eat.’ How did the Lord handle the situation? We see where he absolutely ignored any excuses. The consequences had been given, and Adam and Eve had made their decision.

“The process these verses illustrate is known as giving consequences. The difference between autocratic discipline and giving a consequence is that in the former approach, you give the sentence after the child has committed the crime. When giving a consequence however, you tell the child what is going to happen to him before he breaks a rule; he has the free agency to make up his mind—break the law and pay the consequence, or obey the law. Regardless of what happens, a child has the responsibility to make a decision or to exercise his free agency. “How would the two of you feel about applying the principle of giving consequences in your relationship with Bonnie?” 

BR0. WHITE:  “We’d like to try it.”
SIS. WHITE:  “Yes, by all means.”
PRACTITIONER:  “Will you do that?”
BR0. WHITE:  “Yes, we will.”
SIS. WHITE:  “Let me summarize and see if I have the idea.”

The practitioner then helped the Whites make sure they understood the principles he had introduced. In addition, he taught them how to help build Bonnie’s self-esteem by giving appropriate credit and praise, and by reinforcing her right to make her own choices, recognizing that she must accept the consequences of her decisions.

Outcome

In subsequent sessions, the practitioner reinforced the principles of giving consequences and appropriate credit. The parents were receptive to the insights and readily applied the parenting skills they learned. They were enthusiastic about the positive changes that began to occur. Bonnie even admitted that what was happening was a welcome change. Therapy was terminated after the seventh session.

In a follow-up visit with the Whites and in a meeting with their bishop, the practitioner learned that Brother and Sister White began earnestly trying to obey the commandments and eliminate the double messages they were giving to their children. In accordance with the direction from the scriptures, they developed a democratic approach to conducting family activities, with emphasis on giving consequences and credit to Bonnie. Bonnie returned to a warm relationship with the Church, including participation in seminary and Church activities. She became friendly with her bishop and told him that she felt better about herself and her family. Her performance in school also dramatically improved and she again became an excellent student.

Discussion of Case 1

The therapist skillfully selected scriptures to help the White family change their behavior, but there are many other scriptures which could have been used just as effectively. There are also many other ways in which the scriptures could have been effectively presented. (See the appendix, “Selected Scriptures on Human Behavior.”)

In cases where problems are as serious as those between Bonnie and her parents, but where the parents are not so cooperative, additional sessions may be needed to restore family harmony and to help resolve indiv,idual and relationship problems. Also, an ecclesiastical leader may need to help the family over the next several months to fully restore family functioning. The results of this case may appear unusual because the problems were so complex. Many problems of similar complexity may require more than seven sessions.

Case 2: Brother Taylor

Brother Taylor grew up during the depression and was deprived of many things during his childhood. He attended college and received two degrees in accounting. During the ten to fifteen years before therapy, he had been extremely successful in his work.

While he was working as an accountant, however, he became very compulsive in his work. He paid so much attention to his responsibilities that he refused to be interrupted by others who needed his help to carry out their responsibilities. These actions, coupled with a curt and abrupt attitude, provoked ill feelings in others. Finally out of exasperation and because of complaints from other employees, his supervisor fired him.

Before the referral, the bishop had been working hard to help Brother Taylor find suitable work. Over a period of three to four months, he had had several job interviews without success. When the bishop realized that Brother Taylor had emotional problems and that potential employers were skeptical of his ability to function on the job, he referred him to LDS Social Services.

An agency therapist saw Brother Taylor for approximately twelve sessions. Although the bishop was unable to participate in agency sessions, he remained very involved, meeting with Brother Taylor each Sunday and offering to help him.

During his initial sessions, Brother Taylor seemed very depressed and said that he would like to end his life.

Treatment Summary

The segments which follow illustrate instances in which the practitioner used the scriptures to help Brother Taylor overcome his emotional problems.

1. At the beginning of the first therapy session, the practitioner turns to the scriptures to help Brother Taylor understand that others have also suffered deep depression, even prophets of God.

BR0. TAYLOR: “I don’t understand what went wrong with my life. I feel so worthless having to end up here in your office. Never in my life have I felt like this. (Pause) Well, there have been ups and downs now and then, but I used to know what to do. But this is different; it seems as if everything I used to believe in—you know, like attitudes, feelings, and practical answers-as if all of these things are slipping through my fingers like soft sand. And no matter how desperately I try to hold onto them they keep on slipping. (Pause) I’m a failure. Everything looks so hopeless.”

PRACTITIONER: “You feel worthless because you’re depressed.” 

BR0. TAYLOR: “A worthy person is not depressed. He always has answers to whatever problems arise.” 

PRACTITIONER: “Are you saying, then, that the absence of depression is one indication of personal worthiness?” 

BR0. TAYLOR: “It seems that way. God doesn’t want us to be depressed, does he? It’s a terrible weakness because nothing is accomplished, and since it is our obligation to become perfect, lack of accomplishment is failure in the eyes of God. (Pause, first tears) I don’t know what to do anymore. All my successes in the past have been in vain. I have failed, so miserably failed. (Sobbing)”

PRACTITIONER:  “You must feel very lonesome in this experience.”

BR0. TAYLOR:   “I do. All the time. I know my prayers don’t reach God anymore. No one knows how it feels—neither my wife, nor my children. Not even my bishop understands. I wish I could end it all.’’

PRACTITIONER:   “At times it seems as if we’re all alone with our problems and challenges. Our mind tries to convince us that nobody understands. Let me read to you what Moses experienced in the desert, when leading more than a million ungrateful people through seemingly endless hardships: And Moses said unto the Lord, Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me?

Have I conceived all this people? have I begotten them, that thou shouldst say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers?

Whence should I have flesh to give unto all this for they weep unto me, saying, Give us flesh, that we may eat. I am not able to bear all this people alone, because it is too heavy for me.

And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness. (Num. 11:11-15.)

“Do you believe that Moses was a failure?”

BRO. TAYLOR:  “No.”

PRACTITIONER: “But he was depressed to the extent that he wanted to die.”

BRO. TAYLOR:   “Yes, but he went to the Lord for an answer. (Pause) He went to the Lord in faith in spite of his depression. And I have withdrawn from him. I have doubted him because I allowed my own feelings of worthlessness to remove myself from Christ, thinking that he couldn’t possibly love me for my failure. (Long pause)”

PRACTITIONER: “And did the Lord reject Moses?”

BRO. TAYLOR:  “No, he was right there.”

PRACTITIONER “That tells me that the Lord is concerned about us not losing direction at a time of weakness. You see, many of us change our course in life when adversity strikes. And since the Lord knows we will be tried and tempted and will have weaknesses, his greatest concern is that we keep on looking toward him when the going gets tough, rather than seek for shortcuts.”

2. Toward the end of the fourth therapy session, Brother Taylor said he wanted to get confirmation of what he called “an exciting, yet frightening insight” that he had entertained for a few days. The practitioner used this opportunity to present a story from the scriptures that would help Brother Taylor understand his central problem. 

BRO. TAYLOR: “A Couple of weeks ago, you suggested that the fear underlying my anger was due to the feeling that I was not performing as well as I always believed I had. This is tremendously important for me to resolve. My whole life is centered on top performance. Every time I pursue the idea that I might not really be as good in my work as I need to see myself, I become extremely anxious. I’m gripped with fear and feel forced to stop doing what I happen to be doing at the time. In other words, if I can’t accomplish, I feel worthless and very, very anxious.”

PRACTITIONER: “How important to you is this need for success?” 

BRO. TAYLOR: “(Quietly) It means everything to me.” 

PRACTITIONER: “More than people?” 

BRO. TAYLOR:  “I don’t think so.” 

PRACTITIONER: “Earl, let me read something to you from the Bible:

Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.

And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.

But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.

And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:

But one thing is needful and Mary hath chosen that good part, which shall not be taken away from her.. (Luke 10: 38-42.)

“Would you agree that Mary and Martha seem to be quite different from each other?”

BRO. TAYLOR:  “Yes, definitely so. I’m surprised you should quote this passage. For years I have known that listening to the Savior and learning from him in such a rare occasion would be more important than doing household work. Yet, (Brother Taylor becomes quite emphatic) I have always preferred Martha over Mary.”

PRACTITIONER: “You seem puzzled as to why.”

BRO. TAYLOR: “Yes, because I think Mary is doing what seems right. But I feel Martha meets me on my level. Somehow, that frightens me.”

PRACTITIONER: “You have a stronger identification with Martha, is that it?”

BRO. TAYLOR: “(Anxiously interrupting) I know what you’re going to say. You’re suggesting that probably people are not as important to me as work. I think I’ve always known that. And like Martha, I feel alone because I have not reached out to build what is truly lasting— meaningful relationships with fellow human beings.”

BRO. TAYLOR: “Definitely so. But I’m not rejecting the Savior.” 

PRACTITIONER:  “I wouldn’t think you are. You would want to get the job done before you. 

The practitioner described this insight as a turning point in therapy. Brother Taylor made much progress during the remaining therapy sessions. The practitioner and the bishop spent considerable time helping him build relationship skills so that he could get along well with others and overcome his feelings of depression. 

3. During a subsequent session, the practitioner turns to the scriptures to help Brother Taylor consider the possibility that his suffering has meaning as suggested by the prophets of God. 

PRACTIONER:  “What about the hardships you are having? Could it not be a challenge? Is it not conceivable that Heavenly Father wants to see how Earl Taylor will bear it?” 

BRO. TAYLOR: “Yes, I suppose my present situation could be a challenge that is meant to teach me something.” 

PRACTIONER:  “Great meaning can come from adversity. Remember Paul’s words to the Romans: ‘And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; And patience, experience; and experience, hope: And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us (Ram. 5:3-5).

“You see, we learn divine attributes. Without them, we could never be like Heavenly Father. Challenges such as the one you are facing now must occur at times to help us remember, as well as teach us, our eternal goals.” 

BRO. TAYLOR:  “We glory in tribulation? Does that mean we should be grateful for all these difficulties? You know, my family will truly be suffering soon, once my resources are gone. I might have to sell house and home-and still no work. Does he really mean we should thank God for all of that? I’m at the end of what I can take. (Self-pity and depression become stronger) I really don’t understand why all of this is happening to me.” 

PRACTIONER:  “Earl, there’s a difference between being grateful for something and feeling gratitude in all things. As Paul states, ‘In every thing give thanks: for this is the will of God in Christ Jesus concerning you’ (1 Thes. 5:18). No one can meet the challenges of life successfully with a depressed, discouraged, or angry mind. Therefore, the Lord directed Paul and said: ‘And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice.’ (Eph. 4:30-31.)

“If we could focus on the blessings of life when tribulations arise, our hearts and minds would stay free of the paralyzing effects of a depression and allow the comforting and cleansing Spirit to direct us to the principles which underlie the solution to the challenge. Then we are truly free to act in harmony with what is right and good for us.”

RO. TAYLOR:  “I have little doubt that what you have read from the scriptures is true, but I will need more time and faith to place my problems in that kind of perspective. It is something to think about.”

Outcome

The practitioner continued to blend scriptural insights with traditional therapeutic processes as he worked with Brother Taylor. Brother Taylor’s depression lifted and he began to sense his self-worth. In time, he made enough progress that therapy could be terminated.

During a later visit with Brother Taylor, the practitioner learned that he had gotten a job and seemed to be relating well with fellow employees. He also reported improved relationships with his family and members of his ward. The bishop later confirmed this report. 

Discussion of Case 2

The practitioner was understanding and perceptive in his use of the scriptures, and he insightfully used the, scriptural accounts of Moses and Martha and Mary to help the client understand his problems. There are other ways in which the scriptures could be used, however. Other therapists might have used the scripture about Moses to focus on the relationship between thought and depression and help Brother Taylor in that way. The appendix contains additional scriptures on depression.

Case 3: Mary and John Smith

Mary and John Smith were referred for therapy by their bishop because of John’s concern that he felt no love for his wife.

John and Mary were married in an LDS temple about two and one-half years before the referral. They were parents of three children: a boy, sixteen months, and twin girls, two months. John was a university student working full-time to support his wife and three children. He spent very little time with them.

There was considerable contention in the home. However, neither spouse could see a particular area of conflict that explained John’s lack of love for his wife. While Mary maintained that she had loved John since before the marriage, John said that he had married his wife “by chance.” She loved sports as he did, and she was fun and attractive. But he was not sure he had ever loved her enough to justify marriage. He also felt burdened as a father and did not particularly enjoy his children.

Both John and Mary said they were seeking help because they wanted to make the marriage work. There was no evidence of infidelity or interest in anyone else outside the marriage. 

Treatment Summary

The therapist held nine interviews with the Smiths. The bishop sat in on three of the sessions and gave counsel and support both during and after the agency treatment. 

Interview Segments

1.   This segment is taken from the second interview. The practitioner turns to the scriptures to help John understand what love means and how he can develop feelings of love for his wife and family. Both John and Mary are present. 

PRACTITIONER: “John, as I recall from our meeting last week, it was brought out that the fundamental problem in your marriage is that you don’t love your wife.”

JOHN: “That’s the biggest concern. Mary is aware of my feelings and I know that bothers her. I think most of our arguments stem from that basic problem.”

MARY: “That’s true. It hurts when I realize the way he feels.”
PRACTITIONER: “Could we turn to the scriptures for a few minutes. There are a couple of verses I’d like to share with you that may be helpful.
“In the New Testament, the Lord states: ‘But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you’ (Matt. 5:44).

“What does that scripture mean to you, John?”

JOHN:  “It means we should love everyone, even our enemies. Okay, I understand that and I’ve read it before. That’s easy to say, but I’m not sure how you do it. I’m not even sure the situation spoken of there applies to the love relationship between a husband and wife.”

PRACTITIONER: “Certainly in most cases it is not appropriate to consider a marriage partner an enemy...

JOHN: “(Interrupting) How do you develop love for someone? I mean, it seems to me like it’s either there or it’s not. And if it’s not there, maybe it’s wrong to stay together.”

PRACTITIONER: “Well, first of all, we know it is possible to learn to love others or the Lord would not have given the commandment. You’re familiar with the scripture in 1 Nephi where Nephi states: ‘For I know that the Lord giveth no commandments unto the children of men, save he shall prepare a way for them that may accomplish the thing which he commandeth them (1 Ne. 3:7).

“If we return to the verse in Matthew, I think the Lord gives some directions as to how we can love. Would you read that again, John?” (John reads Matthew 5:44 again.)

PRACTITIONER: “What clue does the Lord give on how to love others?” 

JOHN:  “He says you ‘bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.’ Are you telling me that if I do these things, I will love my wife?”

PRACTITIONER:  “John, what does the scripture mean to you?” 

JOHN: “Well, I can see what you’re suggesting, and you may be right. On the other hand, one could say, I suppose, that each statement in that verse is independent of the other; because I bless those who curse me, or do good to those that hate me, doesn’t necessarily mean I’ll automatically love my enemies. But, maybe I would. I don’t know.”

MARY: “I think at this point we’d like any direction you could give us. I feel a need for help as much as I think John does.”

PRACTITIONER : “John, when you were on your mission or at any other time in your life, did you ever memorize the thirteenth chapter of First Corinthians?”

JOHN: “Let’s see, isn’t that the one on charity? No, I never did.”

PRACTITIONER: “Would you consider memorizing it?”

JOHN:  “The whole thing?” 

PRACTITIONER  “I’ll tell you why I’m asking. Contained in this scripture are perhaps the most critical elements of charity, or the pure love of Christ. Sixteen qualities or characteristics of love are given there. As you become familiar with these qualities and strive to make them become a part of you—and we’ll talk more about how this can happen next time you come-they can assist you in developing this love that the prophet speaks of so highly.”

JOHN: “I have a busy schedule and much to do. (Pause) Certainly this is important. Let me see what I can do.” 

PRACTITIONER: “In addition to this, you may want to take a look at other scriptures on love such as the seventh chapter of Moroni. As you do so, make a list of the characteristics and qualities of the pure love of Christ.”

JOHN  “I’ll do what I can.”

At this point, the practitioner turned to the subject of communication in the marriage and did not refer further to the scriptures. The remainder of the session was spent in assessing communication patterns.

2.  After meeting with the couple together in the third interview, the practitioner met with John individually to discuss, among other things, his progress on the assignment to memorize the chapter in First Corinthians.

PRACTITIONER: “Last week I asked you to memorize the thirteenth chapter of First Corinthians. That may have seemed like a lot to do. How did you feel about the assignment?” 

JOHN: “Well, I haven’t got it completely memorized, but I think I can repeat the essence of it, although it won’t be word perfect. I guess I’ll reserve my answer to your question until I see where we go from here. Right now I’m not sure.” 

PRACTITIONER: “That’s fine. As you may recall, in the Doctrine and Covenants the Lord said to ‘seek learning, even by study and also by faith’ (D&C 88:118). There are two or three things I would like to have you do in conjunction with that verse. First, I’d like you to continue to learn more about love, by study and by faith. To do this, I’d like you to check in an unabridged dictionary the meaning of each of the basic words that define love in the scriptures you’ve read, particularly the one in First Corinthians. Find out just what each of these terms means and implies. Would you also check synonyms and antonyms of each of the key terms? As a part of this assignment, will you also pray that our Heavenly Father might give you an expanded understanding of true charity and how it can be applied in your life? I would also encourage you to fast occasionally so that you not only obtain an intellectual meaning and understanding of love, but a spiritual meaning and understanding as well.”

JOHN:  “Let me see if I understand what you’re asking.” 

After John and the practitioner reviewed the assignment so that John completely understood it, the practitioner continued. 

PRACTITIONER:  “In the book of Joshua, we read that after Moses is taken to heaven, the Lord calls upon Joshua to lead the Israelites to the promised land. And I’m sure that with all the problems that had arisen in the past which required a great leader such as Moses, Joshua must have had some fears about the assignment. However, the Lord tells Joshua exactly what he needs to do in order to succeed in the great responsibility that has been given to him: ‘This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success’ (Josh. 1:8; italics added). John, what message do you think the Lord was trying to give Joshua in that verse?” 

JOHN:  “It looks like he’s telling Joshua that he’ll have success if he meditates upon the book of the law both day and night because he’ll be able to ‘observe to do according to all that is written therein.’”

PRACTITIONER:  “So, in other words, if Joshua would do this, that is meditate both day and night, are you saying that he would develop the characteristics of the law he was meditating about so that he could become the successful prophet and leader of Israel?”

JOHN:  “I believe that is what it is saying.”

PRACTITIONER:  “Do you believe that what the Lord told Joshua is true and that the same principles can be applied in the lives of others, even in your life?” 

JOHN:  “Well, certainly it must be true, because the promise was fulfilled. And truth is truth. Wherever it is applied it should have the same effect.” 

PRACTITIONER: “I agree with you. I believe this scripture applies to all of us. As the Lord told Joseph Smith, ‘I, the Lord, am bound when ye do what I say; but when ye do not what I say, ye have no promise’ (D&C 82:10).

“If we read truths long enough, or in essence, meditate upon them day and night, we will behaviorally begin to practice those true ideas and principles. If we study and meditate upon the scriptures long enough, we begin to absorb into our lives the actions and truths that are contained therein. If we want to learn how to love, we learn what love is and what it means to be a loving person. As we study about it, pray for a spiritual understanding, and try to operationalize love in our lives, we can develop the capacity to love. As the scriptures testify, ‘For as he thinketh in his heart, so is he’ (Prov. 23:7).” 

JOHN:  “I believe what you are saying is very clear. The biggest concern I’m feeling right now is that it sounds like you want me to spend more time than I have in order to change my feelings for Mary.”

PRACTITIONER:  “What I’m suggesting will certainly take some effort, but it can be done in the time available to you. A question that needs to be considered is the importance of this undertaking to you. How much does this relationship mean to you? The approach we’re talking about will work. But it will only work as you put forth a sincere effort to make it work. How do you feel about it?”

JOHN:  “(Pause) I’d like to try it. I believe the gospel and I’ve made some important covenants with my wife. I’d like to do everything I can to make this thing work.”

PRACTITIONER:   “Good. As you study the meaning of love, looking up the definitions we talked about, I’d like you to personalize what you learn in your own life, particularly in your relationship with your wife. First of all, I’d like you to state in first person the sixteen characteristics of pure love given in First Corinthians, chapter 13, that is: I am long-suffering, I am kind, I envy not, I am not easily provoked, and so forth. Ponder these statements and think of yourself becoming that kind of person, possessing those attributes. Then, I’d like you to make a list of those words and actions which characterize true charity and which you could express to your wife.

“In addition, I would like you to make a list of the kinds of attitudes you can manifest toward your wife when responding in the true spirit of charity. This would include such attitudes as understanding, compassion, forgiveness, empathy, and so forth. I’d like you to keep these lists where you can review them at least once a day. Then, of course, focus on manifesting the words, actions, and attitudes on these lists in your relationship with Mary. Now that’s quite a large assignment. And the changes won’t happen all at once. Do you feel you can do this?”

JOHN:  “Let’s try it. Let me make sure I understand all the assignments that were given.” 

The practitioner reviewed the assignments with John and the session continued. He later met with Mary individually, and the two discussed ways she could improve her ability to relate with her husband. Among other assignments, the practitioner asked her to make a list of things she would like her husband to do for her, such as helping<with household chores, taking her out once a week, and so forth (in keeping with the time limitations placed upon him). He asked her to give the list to her husband and ask him to do the things on it. She must not remind him of the list, or nag him about it. However, he counseled her to pray that the Lord would bless and help her and her husband to be able to show love to each other.

3. This next section, the fourth session, will not be given in dialogue form, because the practitioner did not refer directly to the scriptures. However, because it enables you to see how he followed up with John’s assignment to read scriptures and study the definitions of the characteristics of love and use them in his life, a summary of it has been included here.

In the fourth session, the practitioner helped John visualize what it was like to think, feel, and respond to his wife in a true spirit of love. He asked John to take a common situation from the past where he had not responded in a loving way. While he was relaxed and had his eyes closed, the practitioner asked him to picture in his mind, with as much detail as possible, a similar future situation, only this time thinking, feeling, and responding in a way that he had come to understand as truly loving. (See the module An Approach to Treating Marital Problems for further explanation of this technique.) He asked John to take other situations in which he and his wife did not show love and follow a similar procedure at home. The practitioner suggested that he spend from five to ten minutes at a time in guided imagery, at least three times a day (morning, noon, and night). 

Outcome

During therapy, the couple reported substantial progress. Although there were some setbacks, John felt what he termed a “growing love and respect” for his wife. Mary’s actions and attitudes toward her husband also improved.

Therapy was concluded after the ninth session. The bishop, however, continued to visit the couple over the next several months and told the practitioner of their continued progress.

Discussion of Case 3

This practitioner sometimes varies the approach shown in this case by having both the husband and wife memorize First Corinthians, chapter 13, and by having both of them complete related homework assignments. However, he felt this was unnecessary with Mary, although he did use other scriptures, such as 1 Peter 3:1-6, to help with her angry, hostile feelings.

The advantage of the approach he used in this case is that the client can do much of the work at home, which helps foster self-reliance. The prac­titioner makes excellent use of the scriptures, although the same scriptures could be used in a different way under a different set of circumstances.

Case 4: Sharon

Sharon, age twenty-three, was referred for therapy by her stake president because of her depression and discouragement. She complained of deep-seated feelings of inadequacy and failure. She felt incapable of relating with people, having lost the ability to respond naturally and spontaneously. She also complained that she did not really know who she was. She changed like a chameleon to fit the expectations of others and had lost her own identity. Sharon was also somewhat angry at God. She had filled an honorable mission and had been home for about three months. Although she had tried to be faithful all her life, she said, “Here I am, very unhappy and depressed, and not succeeding in any of the things I feel are really worthwhile.” She was also troubled because she had no prospects for a boyfriend.

Treatment Summary

The practitioner met individually with Sharon for four visits, and then terminated treatment. He scheduled a follow-up session to review progress a month after the fourth interview and maintained contact with the referring priesthood leader.

Interview Segments 

1. The first segment is taken from the first interview and occurs after a preliminary exploration of the presenting problem.

SHARON:  “(Tearfully) I can’t understand why everything is working out this way. I’ve tried to live the right kind of life. Why do I feel this way? Why am I so unhappy?” 

PRACTITIONER: “Sharon, I sense the pain and despair that you’re feeling. But I’d like to suggest something that may strike you as being a little insensitive. I don’t mean it to be insensitive, but I’d like to have you consider it anyway. I’d like to suggest that everything that is happening in your life right now is as it should be. By that, I mean that having done the things you have done, thought what you thought, and so on, things are as they should be now, and I’m using the word should in a scientific sense, not a moral sense. I’d like you to recall what the Lord said in the Doctrine and Covenants: ‘There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated—And when we obtain any blessing from God, it is by obedience to that law upon which it is predicated’ (D&C 130:20-21).

“Sharon, what does that scripture mean to you?” 

SHARON:   “It means that if we live the commandments, the Lord will bless us. Blessings are predicated upon obedience. But that’s what is so disturbing. I feel like I have been living the commandments. I can’t understand why the Lord hasn’t been blessing me to feel good about myself.”

PRACTITIONER: “Let me tell you a somewhat humorous story that will help illustrate a principle which I believe this scripture teaches us. As you know, President Kimball counseled each of us to plant a garden. Now some people don’t know very much about planting a garden, so it has been quite an educational experience for them. There was once a man who planted some corn because his family loved it. He carefully tilled and fertilized his soil just as he had been told and had read in the several articles he had accumulated on gardening. He put just the right amount of seeds in each hill and watered them faithfully just as he had been instructed. Three or four weeks later, small green plants broke through the surface of the soil and the man was so proud of his accomplishment that he invited his neighbor over to see it. He took the man out in his backyard, pointed out the rows where the beautiful green plants were gro