The Meaning of Prosperity

The scriptures teach that if we keep the commandments we will prosper. Yet many faithful members of the Church face hardships. Why aren’t we always blessed with prosperity when we are living worthily?

Alan Webster, “I Have a Question,” Ensign, Apr. 1990, 52–53

Alan Webster, an institute instructor and teacher for the Temple Preparation Seminar in the Reading England Stake. Perhaps the problem lies in our tendency to think of prosperity only as it is represented by material wealth or lack of serious problems. The word prosperity itself comes from the Latin pro + spes, which means “hope.” Though the word soon came to mean “succeed” and is often used in the sense of material success, it does not necessarily mean an abundance of temporal possessions—or even a relatively comfortable, problem-free life.

If we remember the scriptures’ admonition that “men are, that they might have joy” (2 Ne. 2:25), we can see that, for those who live the gospel, prosperity can mean joy, peace, harmony, unity, love, and sufficient faith and means to meet our needs without fear. Such prosperity comes because one possesses faith and peace of mind.

The scriptures record many promises of prosperity to those who are faithful to the Lord. For example, in 1 Nephi 2:20, [1 Ne. 2:20] we read the Lord’s promise to Nephi, “Inasmuch as ye shall keep my commandments, ye shall prosper, and shall be led to … a land which is choice above all other lands.” In 2 Nephi 1:9, we read a similar promise to “those whom the Lord God shall bring out of the land of Jerusalem”—Lehi and his family. [2 Ne. 1:9]

Note, however, that these verses do not promise prosperity unconditionally to everyone. Indeed, not even all the members of Lehi’s group prospered. Among the group were Laman and Lemuel, both of whom murmured against the Lord, their father, and their brother Nephi. Laman and Lemuel eventually separated from Nephi, and those who followed them eventually became wicked and anything but prosperous.

The Nephites, on the other hand, did prosper in the land to which the Lord had led them when they kept the commandments. As a group, they were close to the Lord, and the Lord blessed them in their “land of promise.” This does not necessarily mean, however, that others who are righteous will always receive similar rewards.

Righteousness involves a cleansing of the spirit—a putting aside of worldly attitudes and values and a dedicating of one’s self to furthering the Lord’s work. If we are righteous, we will be able to put the world’s values and attitudes in proper context and follow the Spirit’s promptings in our everyday lives and endeavors.

Consequently, if our desires are righteous, our decisions will lead to success—though not necessarily in terms of worldly wealth or absence of problems. The Lord promises, “Pray always, and I will pour out my Spirit upon you, and great shall be your blessing—yea, even more than if you should obtain treasures of earth and corruptibleness to the extent thereof.” (D&C 19:38.)

To the Saints of this dispensation, he promised, “If ye seek the riches which it is the will of the Father to give unto you, ye shall be the richest of all people, for ye shall have the riches of eternity; and it must needs be that the riches of the earth are mine to give.” (D&C 38:39.)

Let us note that, although the Lord can bestow on us “the riches of the earth,” the riches he most wants to bless us with are “the riches of eternity.” As he counsels elsewhere, “Seek not for riches, but for wisdom, and behold, the mysteries of God shall be unfolded unto you, and then shall you be made rich. Behold, he that hath eternal life is rich.” (D&C 6:7.)

One of the problems with material wealth is that it sometimes corrupts those who have it. It is for this reason that the Lord’s promise of riches in section 38 cited above ends with the warning: “But beware of pride, lest ye become as the Nephites of old.” (D&C 6:39.)

If we set our minds on the “treasures of earth” rather than on the things of eternity, we will lose our spirituality and begin to rely on our own wisdom. Indeed, it was the Nephites’ pride and lust for riches and their failure to dedicate their blessings to the Lord’s work that stirred Jacob to condemn them for failing to “think of [their] brethren like unto [them]selves” and for not being “familiar with all and free with [their] substance.” (Jacob 2:17.)

In saying that prosperity can be gauged in other than material ways, I do not imply that we must simply accept our circumstances in life as God-given and do nothing to change them. We should develop our talents and abilities and make the most of our situations. But we must not ascribe worldly success to righteousness, or lack of success to a lack of righteousness. It is true that the Lord does sometimes directly bless someone materially, but more often he expects us to learn particular principles—both temporal and spiritual—and apply them to our lives. In this way, we learn to handle difficulties and problems and to advance in knowledge and understanding.

The truly righteous are prosperous, in the sense that they have confidence, which triggers faith into activity and creates beneficial circumstances from less-favorable ones. They do not wait for the Lord to give or withhold rewards, but instead call on him for guidance about what will be most beneficial for them, both temporally and spiritually. Such guidance may lead to changing occupations, moving to another district, acquiring training or new skills, or accepting things as they are but working within one’s own limitations and following the Spirit’s direction in other ways.

Some problems may appear to be beyond our control, and our faith may be put to the test, but we need not find any situation hopeless. As the Lord tells us in Moroni 7:33, with faith and hope we can “have power to do whatsoever thing is expedient.” [Moro. 7:33] Just as the early Saints crossed the plains with little more than a driving faith that all would be well, we, too, need to forge ahead with faith. In doing so, we can support each other and learn to find joy, not in material possessions or comfortable situations, but in our relationship with the Lord, in service to others, and in developing our capacity to overcome obstacles with God’s help.

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Your Child Is Not State Property By Thomas A. Bowden

Your Child Is Not State Property

By Thomas A. Bowden

Rocked by a nationwide storm of criticism, the Los Angeles County court that declared homeschooling illegal in California has agreed to rehear the case in June. At issue is Justice H. Walter Croskey's Feb. 28 decree, which ordered the parents of "Rachel L." to send her away to a public or private school, where she can get a "legal education."

Justice Croskey's edict interpreted state education laws that govern all children, whatever their home situation and "whatever the quality" of their home education. Except for the rare case when parents already hold state teaching credentials, parents who find public schools intolerable and cannot locate or afford a suitable private school were branded by the decree as outlaws if they choose to instruct their child at home.

California legislators were entitled to enact this blanket prohibition, according to the judge, because they feared the supposed social disorder that would result from "allowing every person to make his own standards on matters of conduct in which society as a whole has important interests."

"Allowing"? By what right does government presume to "allow" (or, in this case, forbid) you to make your own standards concerning your child's education?

Government has no such right. Neither the state nor "society as a whole" has any interests of its own in your child's education. A society is only a group of individuals, and the government's only legitimate function is to protect the individual rights of its citizens, including yours and your children's, against physical force and fraud. The state is your agent, not a separate entity with interests that can override your rights.

If Justice Croskey's description of California law is correct, then the state's educational policy is at odds with America's founding principles. Parents are sovereign individuals whose right to life, liberty, and the pursuit of happiness includes the right to control their child's upbringing. Other citizens, however numerous or politically powerful, have no moral right to substitute their views on child-raising for those of the father and mother who created that child.

Instead, a proper legal system recognizes and protects parents' moral right to pursue the personal rewards and joys of child-raising. At every stage, you have a right to set your own standards and act on them without government permission. This parental right to control your child's upbringing includes the right to manage his education, by choosing an appropriate school or personally educating him at home.

Of course, there are certain situations in which government must step in to protect the rights of a child, as in cases of physical abuse or neglect. But no such concern for individual rights can account for California's arrogant assertion of state control over the minds of all school-age children residing within its borders.

Education, like nutrition, should be recognized as the exclusive domain of a child's parents, within legal limits objectively defining child abuse and neglect. Parents who starve their children may properly be ordered to fulfill their parental obligations, on pain of losing legal custody. But the fact that some parents may serve better food than others does not permit government to seize control of nutrition, outlaw home-cooked meals, and order all children to report for daily force-feeding at government-licensed cafeterias.

The shockwaves from Justice Croskey's decision will likely impact not just homeschoolers but also the apologists for government education--teachers' unions, educational bureaucrats, and politicians. Their political and financial survival depends on a policy that treats children as, in effect, state property--but only rarely is the undiluted collectivism of that policy trumpeted so publicly.

What if, in the harsh glare of the "Rachel L." case, parents start asking whether the state has any right at all to be running schools and dictating educational standards for children, in order to advance society's "interests"? This calls into question the moral foundation of public education as such. In this light, one wonders if the court's decision to rehear the case could be a first step toward muting, and muddying, the controversy.

For their part, the defenders of public schooling can be expected to stay busy papering over their system's own failures--the very failures that helped fuel the homeschooling movement, by driving desperate parents to seek refuge at home from the irrationality, violence, and mediocrity that have come to characterize government education, in California and elsewhere.

For now, at least, the battle lines are clearly drawn. Are parents mere drudges whose social duty is to feed and house their spawn between mandatory indoctrination sessions at government-approved schools? Or are they sovereign individuals whose right to guide their children's development the state may not infringe?

The answer could determine not only the future of homeschooling but the future of education in America.

Thomas A. Bowden is an analyst at the Ayn Rand Institute, focusing on legal issues. A former lawyer and law school instructor who practiced for twenty years in Baltimore, Maryland, his Op-Eds have appeared in the Wall Street Journal, Philadelphia Inquirer, Miami Herald, Los Angeles Daily News, and many other newspapers. Mr. Bowden has given dozens of radio interviews and has appeared on the Fox News Channel's Hannity & Colmes.