Two of the most fascinating truths I know are these:

1.  I am a child of God, created for a divine purpose.
2.  My body evolved over billions of years from simpler life forms.

Fascinating as they are, I've tried to envision some way to reconcile the two.  I don't worry about it anymore.  Ultimately there should be harmony. The problem is, I don't think it's possible to mingle them as they are presently understood.

What I do know is my natural origin and divine purpose bear fruit.  One inspires awe in nature, the other inspires overcoming my lower nature.  One is a model of life as it is, the other a model of my life as it can be.  Both are true because they enlighten my mind.  

Tullidge's Quarterly Magazine of Utah,  Volume 1, April, 1881.

To the Latter-day Saints : — The experience of mankind has shown that the people of communities and nations among whom wealth is the most equally distributed, enjoy the largest degree of liberty, are the least exposed to tyranny and oppression and suffer the least from luxurious habits which beget vice. Among the chosen people of the Lord, to prevent the too rapid growth of wealth and its accumulation in a few hands, he ordained that in every seventh year the debtors were to be released from their debts, and, where a man had sold himself to his brother, he was in that year to be released from slavery and to go free; even the land itself which might pass out of the possession of its owner by his sale of it, whether through his improvidence, mismanagement, or misfortune, could only be alienated until the year of jubilee. At the expiration of every forty-nine years the land reverted, without cost, to the man or family whose inheritance originally it was, except in the case of a dwelling house in a walled city, for the redemption of which, one year only was allowed, after which, if not redeemed, it became the property, without change at the year of jubilee, of the purchaser. Under such a system, carefully maintained, there could be no great aggregations of either real or personal property in the hands of a few; especially so while the laws, forbidding the taking of usury or interest for money or property loaned, continued in force.

One of the great evils with which our own nation is menaced at the present time is the wonderful growth of wealth in the hands of a comparatively few individuals. The very liberties for which our fathers contended so steadfastly and courageously, and which they bequeathed to us as a priceless legacy, are endangered by the monstrous power which this accumulation of wealth gives to a few individuals and a few powerful corporations. By its seductive influence results are accomplished which, were it more equally distributed, would be impossible under our form of government. It threatens to give shape to the legislation, both State and National, of the entire country. If this evil should not be checked, and measures not be taken to prevent the continued enormous growth of riches among the class already rich, and the painful increase of destitution and want among the poor, the nation is liable to be overtaken by disaster; for, according to history, such a tendency among nations once powerful was the sure precursor of ruin. The evidence of the restiveness of the people under this condition of affairs in our times is witnessed in the formation of societies of grangers, of patrons of husbandry, trades' unions, etc., etc., combinations of the productive and working classes against capital.

Years ago it was perceived that we Latter-day Saints were open to the same dangers as those which beset the rest of the world. A condition of affairs existed among us which was favorable to the growth of riches in the hands of a few at the expense of the many. A wealthy class was being rapidly formed in our midst whose interests, in the course of time, were likely to be diverse from those of the rest of the community. The growth of such a class was dangerous to our union; and, of all people, we stand most in need of union and to have our interests identical. Then it was that the Saints were counseled to enter into cooperation. In the absence of the necessary faith to enter upon a more perfect order revealed by the Lord unto the church, this was felt to be the best means of drawing us together and making us one. Zion's Co-operative Mercantile Institution was organized, and, throughout the Territory, the mercantile business of the various Wards and Settlements was organized after that pattern. Not only was the mercantile business thus organized, but at various places branches of mechanical, manufacturing and other productive industries were established upon this basis. To-day, therefore, co-operation among us is no untried experiment. It has been tested, and whenever fairly tested, and under proper management, its results have been most gratifying and fully equal to all that was expected of it, though many attempts have been made to disparage and decry it, to destroy the confidence of the people in it and have it prove a failure. From the day that Zion's Co-operative Mercantile Institution was organized until this day it has had a formidable and combined opposition to contend with, and the most base and unscrupulous methods have been adopted, by those who have no interest for the welfare of the people, to destroy its credit. Without alluding to the private assaults upon its credit which have been made by those who felt that it was in their way and who wished to ruin it, the perusal alone of the telegraphic dispatches and correspondence to news papers which became public, would exhibit how unparalleled, in the history of mercantile enterprises, has been the hostility it has had to encounter. That it has lived, notwithstanding these bitter and malignant attacks upon it and its credit, is one of the most valuable proofs of the practical worth of co-operation to us as a people. Up to this day Zion's Co-operative Mercantile Institution has had no note go to protest; no firm, by- dealing with it, has ever lost a dollar; its business transactions have been satisfactory to its creditors and yet its purchases have amounted to fifteen millions of dollars ! What firm in all this broad land can point to a brighter or more honorable record than this? During the first four years and a half of its existence it paid to its stockholders a dividend in cash of seventy-eight per cent, and fifty-two per cent, as a reserve to be added to the capital stock, making in all a dividend of one hundred and thirty per cent. The Institution declared as dividends, and reserves added to the capital stock, and tithing, during those four and a half years, upwards of half a million of dollars. So that the stockholder who invested one thousand dollars in the Institution in March, 1869, had by October 1st, 1873, that stock increased to $1,617,00. and this without counting his cash dividends, which in the same space of time would have amounted to $1,378.50! In other words, a stockholder who had de posited $1000.00 in the Institution when it started, could have sold, in four years and a half afterwards, stock to the amount of $617.00, collected dividends to the amount of $1,378.50, thus making the actual profits $1,995.50, or within a fraction ($4.50) of two hundred per cent, upon the original investment, and still have had his $1,000 left intact! This is a statement from the books of the Institution, and realized by hundreds of its stockholders. And yet there are those who decry co-operation and say it will not succeed! If success consists in paying large dividends, then it cannot be said that Z. C. M. I. has not succeeded. In fact, the chief cause of the trouble has been, it has paid too freely and too well. Its reserves should not have been added, as they were, to capital stock ; for, by so doing, at the next semi-annual declaration of dividends a dividend was declared upon them, which, as will be perceived, swelled the dividends enormously and kept the Institution stripped too bare of resources to meet whatever contingencies might arise.

It was not for the purpose alone, how ever, of making money, of declaring large dividends, that Zion's Co-operative Mercantile Institution was established. A higher object than this prompted its organization. A union of interests was sought to be attained. At the time cooperation was entered upon, the Latter- day Saints were acting in utter disregard of the principles of self-preservation. They were encouraging the growth of evils in their own midst which they condemned as the worst features of the systems from which they had been gathered. Large profits were being concentrated in comparatively few hands, instead of being generally distributed among the people. As a consequence, the community was being rapidly divided into classes, and the hateful and unhappy distinctions which the possession and lack of wealth give rise to, were becoming painfully apparent. When the proposition to organize Zion's Co-operative Mercantile Institution was broached, it was hoped that the community at large would become its stockholders; for if a few individuals only were to own its stock, the advantages to the community would be limited. The people, therefore, were urged to take shares, and large numbers responded to the appeal. As we have shown, the business proved to be as successful as its most sanguine friends anticipated. But the distribution of profits among the community was not the only benefit conferred by the organization of co-operation among us. The public at large who did not buy at its stores derived profits, in that the old practice of dealing which prompted traders to increase the price of an article because of its scarcity, was abandoned. Zion's Co operative Mercantile Institution declined to be a party to making a corner upon any article of merchandise because of the limited supply in the market. From its organization until the present it has never advanced the price of any article because of its scarcity. Goods therefore in this Territory have been sold at some thing like fixed rates and reasonable profits since the Institution has had an existence, and practices which are deemed legitimate in some parts of the trading world, and by which, in this Territory, the necessities of consumers were taken advantage of — as, for instance, the selling of sugar at a dollar a pound, and domestics, coffee, tobacco and other articles at an enormous advance over original cost because of their scarcity here — have not been indulged in. In this result the purchasers of goods who have been opposed to co-operation, have shared equally with its patrons.

We appeal to the experience of every old settler in this Territory for the truth of what is here stated. They must vividly remember that goods were sold here at prices which the necessities of the people compelled them to pay, and not at cost and transportation, with the addition of a reasonable profit. The railroad, it is true, has made great changes in our method of doing business. But let a blockade occur, and the supply of some necessary article be very limited in our market, can we suppose that traders have so changed in the lapse of a few years that, if there were no check upon them, they would not put up the price of that article in proportion as the necessities of the people made it desirable? They would be untrue to all the training and traditions of their craft if they did not. And it is because this craft is in danger that such an outcry is made against co operation. Can any one wonder that it should be so, when he remembers that, from the days of Demetrius who made silver shrines for the goddess Diana at Ephesus down to our own times, members of crafts have made constant war upon innovations that were likely to injure their business?

Co-operation has submitted in silence to a great many attacks. Its friends have been content to let it endure the ordeal. But it is now time to speak. The Latter-day Saints should understand that it is our duty to sustain co-operation and to do all in our power to make it a success. At a meeting of the stockholders of the Institution at the time of the General Conference a committee of seventeen was chosen to select and arrange for the purchase of a suitable piece of ground for a store and to proceed to erect upon it such a fireproof building as would answer the purposes of the Institution. The objects in view in this proceeding were to concentrate the business and thereby lessen the cost of handling and disposing of the goods and to decrease rent and insurance. The saving in these directions alone, not to mention other advantages which must result from having such a store, will make a not inconsiderable dividend upon the stock. A suitable piece of ground has been secured, and upon terms which are deemed advantageous, and steps have been taken towards the erection of a proper building. But the Institution, to erect this building and carry on its business properly, needs more capital. The determination is still to sell goods as low as possible. By turning over the capital three or four times during the year they can be sold at very low figures, and at but a slight advance over cost and carriage, and yet the stock holders have a handsome dividend. To purchase goods to the greatest advantage the Institution should have the money with which to purchase of first hands. To effect this important result, as well as to unite in our mercantile affairs, the Institution should receive the cordial support of every Latter-day Saint. Every one who can should take stock in it. By sustaining the Co-operative Institution, and taking stock in it, profits that would otherwise go to a few individuals will be distributed among many hundreds. Stock holders should interest themselves in the business of the Institution. It is their own, and if suggestions are needed, or any corrections ought to be made, it is to their interest to make them.

The Institution has opened a retail store within a few weeks, one of the old-fashioned kind, in which everything required by the public is sold. This should receive the patronage of all the well-wishers of co-operation. In the settlements, also, the local co-operative stores should have the cordial support of the Latter-day Saints. Does not all our history impress upon us the great truth that in union is strength? Without it, what power would the Latter-day Saints have? But it is not in doctrines alone that we should be united, but in practice and especially in our business affairs.

Your Brethren,

BRIGHAM YOUNG, GEORGE A. SMITH, DANIEL H. WELLS, JOHN TAYLOR, WILFORD WOODRUFF, ORSON HYDE, ORSON PRATT, CHARLES C. RICH, LORENZO SNOW, ERASTUS SNOW, FRANKLIN D. RICHARDS, GEORGE Q. CANNON, BRIGHAM YOUNG, Jun., ALBERT CARRINGTON.

To Latter-Day Saints, agency is our freedom to make choices.  The concept is simple enough, we think, that we may not notice a particularly common misunderstanding.   Consider two examples:

1.  A high school student decides she does not want to attend seminary, but her parents will take away her privilege to drive if she does not. A friend explains that she should be able to avoid seminary and keep driving the car since agency gives her the right to choose for herself. 

2.  The same student is late to class so she exceeds the speed limit and gets a ticket.  Having agency, she chose to exceed the posted speed limit and experienced the consequence.

These two examples of how we might understand  agency are clearly not the same.  In the first, agency is  the freedom to choose between alternatives with limited coercion and ignored consequences.  The second is a choice to do right or wrong by an imposed law which has a consequence.  If we look to the scriptures to understand agency, we find it is most like the second situation with Heavenly Father as the law giver. This concept of agency has the following attributes:

• God gives us knowledge and will
• Law is imposed
• Choice(s) are made
• Consequences are realized

Agency is a gift from God

In Moses 7:32 we read:  "... I gave unto them their knowledge, in the day I created them; and in the Garden of Eden, gave I unto man his agency;" 

Agency is a personal choice between right and wrong

The Guide to the Scriptures on LDS.org states agency is "The ability and privilege God gives people to choose and to act for themselves."

Agency requires personal accountability for consequences

D&C 29:39 reads "And it must needs be that the devil should tempt the children of men, or they could not be agents unto themselves; for if they never should have bitter they could not know the sweet—"

Returning to example #1 above, the young student does not want to chose to obey a parental rule, she wants to be rid of it and the imposed consequence.  By avoiding both law and consequence under the guise of  "agency," she hopes to deny herself agency as it applies to her dilemma with her parents.  We often see ourselves and others invoke the right to agency in situations where we may seek exception to life's best practices or to disobey appropriate laws or counsel we may not agree with.  

What people really want when they seek to avoid law and consequence is freedom. Don't get me wrong, freedom is a good thing when the laws and consequences we want to avoid actually impede our personal and collective ability to improve and find greater happiness.  When rule of law increases our ability to progress, learn, and make good choices, freedom from those rules is not good.

Agency allows people to define their moral and social freedoms.

President Marion G. Romney taught this idea in a General Conference address.

Free agency, however, precious as it is, is not of itself the perfect liberty we seek, nor does it necessarily lead thereto. As a matter of fact, through the exercise of their agency more people have come to political, economic, and personal bondage than to liberty. -- Marion G. Romney October 1981.

So we might then say that capitalists and communists don't produce or reduce agency, rather the human use of agency creates capitalists, communists, or any other system of social governance.

Consider Elder Boyd K Packer's view of agency as stated in the 1992 General Conference talk "Our Moral Environment".  Here he states there is really no such thing as "free agency" from which various "pro-choice" arguments are derived:  

... we pass laws to reduce pollution of the earth, but any proposal to protect the moral and spiritual environment is shouted down and marched against as infringing upon liberty, agency, freedom, the right to choose.

Interesting how one virtue, when given exaggerated or fanatical emphasis, can be used to batter down another, with freedom, a virtue, invoked to protect vice. Those determined to transgress see any regulation of their life-style as interfering with their agency and seek to have their actions condoned by making them legal. 

As a Latter-Day Saint, reading this initially invokes thoughts of political controversy over drug use and abortion, but do we, highly conservative as a group, sometimes argue the right to "agency" or "freedom" as justification to oppose laws that protect the environment, promote public education, and care for the infirm or disadvantaged?  I believe we do, and we do it too often.  Clearly some freedoms are not virtues and our call to freedom obscures selfish desires, even from ourselves.  

Lack of freedom does not take our agency away

Recall the case of Joseph in the Old Testament whose jealous brothers sold him into slavery. The results of Joseph's good choices didn't necessarily lead him to freedom.  His choice to obey his father and refusal to commit adultery actually resulted in slavery and then a prison sentence!  Whether he was a slave, a prisoner, or at the height of his political power governing all of Egypt, agency allowed Joseph to rise above his circumstances even as his freedom diminished or increased dramatically.  Agency itself was not sacrificed or created by Joseph's situation.

Another notable example is the experience of Jewish Holocaust survivor Victor Frankl.  In Steven Covey's "7 Habits of Highly Successful People," Covey reveals that Frankl's choice to cope constructively and give meaning to his experience in the Nazi death camp gave him a type of "freedom," which aligns better with the LDS concept of agency.

Everything can be taken from a man but one thing: the last of the human freedoms—to choose one’s attitude in any given set of circumstances, to choose one’s own way. ― Viktor E. Frankl, Man's Search for Meaning

Understanding that agency is not freedom can empower us!   Understanding this we can no longer excuse ourselves from righteous doing because something restricts our freedom to do something else.  There is nothing to blame for not finding a great deal of purpose or meaning in our lives regardless of our situation.  There will always be right and wrong choices life asks us to make and to learn from.

Personal thoughts on the proper role of freedom in government

Although freedom is not the fundamental gift that moral agency is, I recognize freedom's importance for personal and community prosperity.  Freedom, as I define it here, isn't unfettered access to any choice we'd like to make.  Freedom is the set of choices that allows the highest potential for human achievement physically, intellectually, and spiritually.   This optimal set of choices isn't a constant and may need to change based on current challenges or new knowledge.  I recognize freedom to choose one's own business and to determine what they should produce and at what price typically leads to economic prosperity.  I also believe there are many choices that government should regulate in a way that ultimately protects or leads to greater freedom for all.

When people are victims of random circumstances that cause great suffering, or public goods require sufficient contributions, or anywhere the human mind is generally prone to bad choices, adding some public encouragement or discouragement through law is perfectly defensible.  All military, police, fire, education, health care, safety net programs, environmental protection, and retirement plans for the larger community are justifiable.  They can increase personal freedom to make good choices now and for future generations if we implement them wisely.

“And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.” -- Matthew 1:20-21

Christ came to earth as a divine gift.  Christ’s suffering for our sins and mortal experience gave Him perfect empathy.  Humanity, through Christ, could find redemption and atonement for our sins.

Atonement actualized by giving

Atonement requires sincere repentance and it’s necessary companion:  giving.  Christ commanded that we offer forgiveness as he has done for us.  He has also commanded that we give to those less fortunate than ourselves.

Luke 3:8, 10-11

Bring forth therefore fruits worthy of repentance... And the people asked him, saying, What shall we do then?  He answereth and saith unto them, He that has two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.

This Christmas season we celebrate Christ’s gifts to us and our gifts to Christ, specifically, our gifts of service to others.

Our gifts to Christ humble us

Recall the gifts of the wise men to the Christ child.  This, in part, represents the need for the learned, wealthy, or powerful to humble themselves before Christ and serve those whose circumstances and abilities are less fortunate or capable of earthly success.

The popular Charles Dickens novel “A Christmas Carol” tells about the redemption of a wealthy and cold-hearted miser.  Decades previous to the publishing of Dicken’s novel, the age of enlightenment or reason advanced new concepts in physics, individual freedom, private property rights, and the economics of wealth, free trade, and competition.  This competition took place in an environment of an exponentially growing population striving for limited resources.  “Misery and vice” seemed necessary for human advancement. However, many wise men of that time, and still today, believed that mankind's poor were a necessary part of of human advancement and their pains should be left unaided lest humanity cease advancing.

Such a man was Ebenezer Scrooge. When Ebenezer was asked to share his wealth with the poor he pointed out they should accept the difficult government programs available at that time or die “and decrease the surplus population.”
Later in the novel and accompanied by the Spirit of Christmas Present, Ebenezer watched his poor, but thankful clerk’s family enjoying Christmas cheer:

“God bless us every one!” said Tiny Tim, the last of all.

“He sat very close to his father’s side upon his little stool. Bob held his withered little hand in his, as if he loved the child, and wished to keep him by his side, and dreaded that he might be taken from him.”

“Spirit,” said Scrooge, with an interest he had never felt before, “tell me if Tiny Tim will live.”

“I see a vacant seat,” replied the Ghost, “in the poor chimney-corner, and a crutch without an owner, carefully preserved. If these shadows remain unaltered by the Future, the child will die.”

“No, no,” said Scrooge. “Oh, no, kind Spirit! say he will be spared.”

“If these shadows remain unaltered by the Future, none other of my race,” returned the Ghost, “will find him here. What then? If he be like to die, he had better do it, and decrease the surplus population.”

Scrooge hung his head to hear his own words quoted by the Spirit, and was overcome with penitence and grief.

"Man,” said the Ghost, “if man you be in heart, not adamant, forbear that wicked [saying] until you have discovered What the surplus is, and Where it is. Will you decide what men shall live, what men shall die? It may be, that in the sight of Heaven, you are more worthless and less fit to live than millions like this poor man’s child.”

On Ebenezer’s redemption at the end of the story, he gave much to care for and save Tiny Tim.

Our own judgments of those less fortunate and capable (and we do have them) are often less conspicuous, but we too judge others under the pretense of knowing how much others deserve their lot in life, misuse help they've been given, or how our own needs consume both time and resources.  We may also set up for ourselves social situations that avoid serving those with special needs.

Pope Francis beautifully put it this way:

Sometimes we are tempted to be that kind of Christian who keeps the Lord’s wounds at arm’s length. Yet Jesus wants us to touch human misery, to touch the suffering flesh of others. He hopes that we will stop looking for those personal or communal niches which shelter us from the maelstrom of human misfortune and instead enter into the reality of other people’s lives and know the power of tenderness. Whenever we do so, our lives become wonderfully complicated and we experience intensely what it is to be a people, to be part of a people.

Christ's gifts are for everyone (and so should ours)

John 3:16

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

13 Article of Faith

    We believe...in doing good to all men.

Though we avoid "worldliness," which means sin, do we remember John stated "for God so loved the world?"  We must not avoid service to others whom we may feel to judge as "worldly" or sinful.

Give without personal care for reciprocity

Christ taught in Luke 6:31-35

31 And as ye would that men should do to you, do ye also to them likewise.
32 For if ye love them which love you, what thank have ye? for sinners also love those that love them.
33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.
35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.

Give without fear of social stigma

Luke 5:30-32

30 But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?
31 And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.
32 I came not to call the righteous, but sinners to repentance.

Give the gifts of unity and reconciliation

After Christ visited the Book of Mormon people, a great unity occurred in that land.

4th Nephi 1:15-17

15 And it came to pass that there was no contention in the land, because of the love of God which did dwell in the hearts of the people.
16 And there were no envyings, nor strifes, nor tumults, nor whoredoms, nor lyings, nor murders, nor any manner of lasciviousness; and surely there could not be a happier people among all the people who had been created by the hand of God.
17 There were no robbers, nor murderers, neither were there Lamanites, nor any manner of -ites; but they were in one, the children of Christ, and heirs to the kingdom of God.

Today, we have "-ites" deeply separated by wealth, appearance, education, race, offense, politics, and religion.  Through Christ's atonement, we can become one with those whom we find ourselves, consciously or not, estranged by ignorance or selfishness. I believe we can remove the various "-ites" that separate all of us to varying degrees.  We must not think to do this by making everyone become more like us, but by showing Christ-like love and respect while humbling ourselves to serve their greatest needs.

Pres. Uchdorf Remarked in his recent “Reconciliation and Thanksgiving” address.

In this time of uncertainty, mistrust, fear, rumors of war, and political road rage, is there still hope for integration and openness across different cultures, religions, societies, and political interests?  Is there still hope for virtue, moderation, and divine moral principles?

My dear friends, my answer is a clear and resounding yes!”
...
It takes courage and humility to put away old hatreds, divisions, and traditions that constrict and confine people into a blind succession of destructive behavior toward others.

Where there is gratitude, there is humility as opposed to pride; there is generosity as opposed to selfishness.

I believe that it is within our reach to breach barriers of hate and build bridges of brotherhood and understanding between opposing cultures, religions, political ideologies, and world views.

Brothers and Sisters, may we draw on the power found in the teachings of Christ this Christmas and give the best gifts to those we normally do not.  Amen.

If you are not familiar with the tragedy that befell the Willie and Martin Handcart Company, here's a short version:

In August of 1856, over 1,000 Mormon European immigrants, most of them poor and unfamiliar with the terrain, attempted to travel to Salt Lake City, UT by pulling hastily made handcarts.  Due to late departure and low provisions, heavy snow and physical exhaustion eventually halted the immigrants who were forced to camp in Wyoming with little food and insufficient clothing to keep warm.  Missionaries returning from Europe crossed by the handcart camps and rushed to Utah where a rescue mission was quickly dispatched.  In spite of valiant efforts by the rescuers and the rescued, over 200 lives were lost and a great many survivors lived with permanent injury.

For more detail:
https://www.lds.org/ensign/2006/12/go-and-bring-them-in?lang=eng
http://en.wikipedia.org/wiki/Mormon_handcart_pioneers#1856:_Willie_and_Martin_handcart_companies

Today the kids and I watched a video dramatization of the tragedy.  I asked Kyle if he wanted to go on a handcart trip and he looked at me like I was crazy and let out a cry of shock.  He calmed down when I explained how the church often keeps the memory of these events alive by taking teenagers on a 3-day handcart appreciation event sometimes called "Trek" in the summer time.

What will these kids learn from Trek?  Perhaps an appreciation for those who built the legacy of the LDS faith and a sense of belonging to something not for sissy wimps.  Seriously, it's a truly inspirational story that when thoroughly digested makes for great life lessons.

1.  Don't get carried away.

Many of the emigrants were from the lower classes of Europeans.  Land ownership was merely a dream for many.  Hard work, not class distinction, could soon give them ample opportunity to rise to better circumstances with land they could call theirs.  Their new faith in God who would protect them and perform miracles to save them added to their enthusiasm to press forward.  This far outweighted any sour news or warnings that they might want to stay the winter somewhere safer.  There's nothing wrong with taking risks and trusting God, just don't forget to use your mind, moderate, and honestly incorporate good information from "nay-sayers."

2.  Speak up!

My hero of this story is Levi Savage, a returning missionary from Europe.  Having experience travelling west, he knew the dangers these overzealous people where getting themselves into.  He publicly voiced his opinion which in hind-sight may look like a prophecy of what was going to happen.  His suggestion was apparently overruled by all other leaders and the emigrant's enthusiasm.

3.  Help others, even if they behave foolishly.

Here's where Levi Savage demonstrates his heroism.  Many get angry when voted down or just sit back hoping to watch the train wreck from a distance and look forward to saying "see I told you so."  Not Levi Savage.  He must have had a strong sense that people are worth loving and serving, even when they are willing to walking head-strong into a tragedy against experienced advice.  Seeing that the company would move forward against his advisement, he publicly proclaimed:

"What I have said I know to be true; but seeing you are to go forward, I will go with you, will help all I can, will work with you, will rest with you, and if necessary, will die with you. May God in his mercy bless and preserve us."

4.  Don't play the blame game

Who was to blame for this tragedy?!  There are many opinions that may include:

• Brigham Young
• Franklin Richards
• Company leadership  
• The people themselves for overzealous group-think
• Bad luck

There are so many variables in this story it's possible to pin blame on almost anyone connected with the tragedy.  EVERYONE could have done something better to create a safer outcome and shares some blame.  Now that the mistakes are obvious, it's best to fix the mistakes and move forward.  This is exactly what happened.  Handcart routes where better stocked with supplies, departure times were enforced, and better handcarts were made.  Later handcart companies avoided the fate of the Willie and Martin Companies by leadership capable of learning from mistakes.

5.  Avoid Us vs Them defined morality.  (Also, if I die and you are starving to death, please eat me!)

The dramatization I watched today and the movie 17 Miracles proudly emphasizes that the Mormon handcart pioneers did not "descend" into cannibalism like the Donner party did under similar circumstances. 17 Miracles was particularly guilty of emphasizing this difference as a badge of honor worn by principled Mormon handcart pioneers that the feeble-minded Donnor party had not been worthy of.   It is true that eating another human is repulsive and disgusting and will be under any circumstance no matter how desperate.  However, can taking life-giving resources from a dead individual and giving it to a dying one so they can have a chance at life be wrong?   The act of taking nourishment from the dead to save another life by eating them is no different in a moral sense than a modern-day organ transplant.   So give us a break folks, don't make something bad because they did it and we did not do it.  The award for doing the right thing in this case goes to the Donnor party.

My friends at work and I started a book club and are reading Stephen Covey's 7 Habits of Highly Effective People.  Recently, I gave a presentation on Habit 3, Begin With The End in Mind.  One of the activities for Habit 3 is to write a personal mission statement.  This statement contains principles that we believe will help us reach the envisioned end state of our lives.  Similar to a Constitution, it contains higher laws that will guide lower decisions and activities.  Also like a Constitution, it is open to periodic review and adjustment as situations and needs change.  Three of the four sections in my mission statement are obviously inspired by the U.S. Constitution.  By posting this publicly, I hope to empower my own allegiance to these principles and perhaps inspire other people to do the same.

Those reading this and who know me will likely find I've routinely violated many of these principles in the past.  This is intentional and not meant to be hypocritical.  Rather, what better principles should we set but those that address our weaknesses.

• Make everything as fun as possible.
• Stimulate intellectual and spiritual curiosity.
• When other people make mistakes, help them learn and achieve the best possible outcome.
• Always find the applicable truth in every opinion.
• Never feel too busy to help someone in need.
• Understand the limits of my own views and opinions; don't take them too far.
• Make views and opinions known as it benefits the group.
• Prefer purchases that provide a significant return on investment in time, money, and talent.
• Act within my circle of influence in order to increase it.
• When feelings of love or friendship are in decline, create more through personal acts of love and friendship.
• In situations where personal values conflict, find by considering the good of others.
• Seek out new knowledge and skills.
• Avoid all useless distractions.

• Give of spare time and money to both secular and religious causes that align with my values.
• Be involved in the political process and vote.
• Use religious or spiritual knowledge and methods to set my life's goals.
• Use secular knowledge and methods to manage progress toward those goals.
• Don't misuse spiritual or secular methods by using one to do the job of the other.
• Be comfortable with apparent contradictions between ideas that prove their worth.
• Use divine faith to transcend all other desires.