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It should be in mind that this Last Dispensation of the Fullness of Time was ushered in with a motif that stirred to action the young fourteen-year-old boy, Joseph Smith, earnestly seeking for truth. It was the motif of that intimately personal message of James: "If any of you"--not someone afar off, not merely the rich and the powerful, not only those in high places, but the humblest and the least of us . . . This great promise, in measure a command, has been repeated, over and over again, by the Lord to us of this day. He has never permitted us to forget it. It is basic to the whole plan of the restored gospel. It means that God still speaks to men in pulpits, before altars, in laboratories, in workshops, in plowed fields, in the bowels of the earth, on the mountain heights, in our secret chambers of prayer--wherever men move and work and search, there he speaks and reveals to them the eternal truths of the universe, the mysteries of God. (pp. 228-229, 230)
So fundamental is this gathering of knowledge that the Lord saw fit to direct us as to the kind of place in which knowledge should be gained. In that same great revelation, the Olive Leaf, the Lord said:
Organize yourselves; prepare every needful thing; and establish a house, even a house of prayer, a house of fasting, a house of glory, a house of God;That your incomings may be in the name of the Lord; that your outgoings may be in the name of the Lord; that all your salutations may be in the name of the Lord, with uplifted hands unto the Most High. (D&C 88:119-120.)
Thus God made clear that the gaining of knowledge is not to be like the commonplace work of earning a living. He who invades the domain of knowledge must approach it as Moses came to the burning bush; he stands on holy ground; he would acquire things sacred; he seeks to make his own the attributes of Deity, the truth which Christ declared he was (John 14:6), and which shall make us free (John 8:32), free of the shackles of time and space, which shall be no more. We must come to this quest of truth--in all regions of human knowledge whatsoever--not only in reverence, but with a spirit of worship. (p. 231)
In all his promises and commandments about gaining knowledge, the Lord has never withheld from our quest any field of truth. Our knowledge is to be coterminous with the universe and is to reach out and to comprehend the laws and the workings of the deeps of the eternities. All domains of all knowledge belong to us. In no other way could the great law of eternal progression be satisfied.
We have established this university here, we have set up our whole Church educational system, we have encouraged and assisted in the establishment and maintenance of purely secular schools, all to the end that all knowledge--true knowledge--might be gained by us, by our posterity, and by all men, for knowledge is salvation. (pp. 231-232)
Thus the university has a dual function, a dual aim and purpose--secular learning, the lesser value, and spiritual development, the greater. These two values must be always together, neither would be perfect without the other, but the spiritual values, being basic and eternal, must always prevail, for the spiritual values are built upon absolute truth. (p. 234)
In the indenture creating the trust in accordance with the terms founded, the donor, Brigham Young, after setting forth the secular subjects that the educational standards of the times required to be taught, had this to say about the spiritual training and teaching that should be carried on in this school:
"The Old and New Testaments, the Book of Mormon and the Book of Doctrine and Covenants, shall be the standard text books, and shall be read and their doctrines inculcated in the Academy, and further no book shall be used therein that misrepresents, or speaks lightly of, the Divine mission of our Savior, or of the prophet Joseph Smith, or in any manner advances ideas antagonistic to the principles of the Gospel.
These, President McDonald, are your navigating orders. They are not sealed, they are open to the world. The world will expect you to follow them." (p. 237)
Surely we of all people are moved that "indomitable urge" to expand life, to enlarge it, to improve it. That is our hope, our heritage, our theology. From the beginning ours has been a soul stretching belief. "Thy mind, O man!" said the Prophet Joseph Smith, "if thou wilt lead a soul to salvation, must stretch as high as the utmost heavens, and search into and contemplate the darkest abyss, and the broad expanse of eternity" (Teachings of the Prophet Joseph Smith, p. 137). Only then, he said, could we "contemplate the mighty acts of Jehovah in all their variety and glory" (Teachings, p. 163).
The mighty acts of Jehovah? I have believed that BYU should be one of the "mighty acts of Jehovah." To be less than that for His purposes and His people seemed to me a blasphemy. (p. 31)
The most conspicuous and fundamental reason for a "school in Zion" is plainly and simply because it is our theology. You know the verses: "Do the work of printing and selecting and writing books for schools in this church, that little children also may receive instruction before me as is pleasing unto me" (D&C 55:4).
"Teach ye diligently and my grace shall attend you, that you may be instructed more perfectly in . . . things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass; ... a knowledge also of countries and of kingdoms" (D&C 88:78-79).
"Seek ye out of the best books words of wisdom; seek learning even by study and also by faith" (D&C 88:118).
"Study and learn, and become acquainted with all good books, and with languages, tongues, and people" (D&C 90:15).
Our knowledge will rise with us in the resurrection, we are told, and most sobering of all is the warning: "It is impossible for a man to be saved in ignorance" (D&C 131:6), for "the glory of God is intelligence, or, in other words, light and truth," and "Light and truth forsake that evil one" (D&C 93:36, 37).
So part of the message of that restored gospel of Jesus Christ, part of the light now shining into what have been dark ages indeed, is the divine counsel that "to be learned is good if we harken unto the counsel of God" (2 Nephi 9:29). (pp. 32-33)
It is axiomatic that some truths matter much more than others, but an educated LDS mind would know that and, having circumscribed all truth into one great whole, would order and integrate and prioritize truth, mixing knowledge with virtue, love and the saving ordinances of God. In reflecting on the atrocities of the Holocaust, George Steiner observed, "We now know that a man can listen to Bach at sundown, read Goethe in the evening, and the next day . . . gas his fellowmen. What grows up inside literate civilization that seems to lead to barbarism? What grows up," he says, "is information without knowledge, knowledge without wisdom, and wisdom without . . . compassion." A Latter-day Saint, on the other hand, would listen to Bach at sundown, read Goethe in the evening, and the next day die for his fellowmen, if necessary. (p. 33)
I am convinced that the Lord needs a "school in Zion" now, even more than a century ago, to help a generation, indeed to help an entire Church membership, sort through much intellectual nonsense that is inevitably in an inert swamp of facts. More than any time in human history our students need--like Matthew Arnold needed--a Latter-day Saint Sophocles to teach them, to whom they would gladly give " . . . special thanks, [for an] even-balanced soul,/Who saw life steadily and saw it whole" ("To a Friend").
How might we at BYU cultivate this larger sense of connectedness and community? I do worry about faculty, staff and administrative segmentation that keeps us from being a full-fledged "school in Zion." Fortunately the aspirations I spoke of earlier work in our favor. The ennobling climb toward an Everest allows us--indeed requires us--to take the high ground, gives us a place to view the broader, more liberating, more eternal "general" education, if you will, which is so fundamental to the growth of the human mind and development of the human soul.
That is the real merging we someday have to do here--not only organizing and pruning and prioritizing the world's knowledge all about us but also fusing gospel insights and gospel perspectives into every field and discipline of study.
I would quickly note that some disciplines probably lend themselves a little more directly to gospel insights and influence--to the connections and balance that BYU ought to offer--than others, so please spare me the sardonic questions as to whether there is a Mormon mathematics or a consecrated chemistry. There probably isn't, but I would say there are Mormon mathematicians and consecrated chemists and endowed engineers and historians. And that should be an advantage in our integration of truth.
I am making an unabashed appeal for a distinctly LDS approach to education. (p. 35)
Across the breadth of our university effort we must respect and elevate the status of the students themselves. They must be seen as more than what Henry Rosovsky called at Harvard "the lumpenproletariat." She is someone's perfect daughter, he is someone's precious son--and they are certainly brothers and sisters to us all. Furthermore, they are coming to us better prepared than ever before, so we need to expect more of them and of ourselves while they are here. Missionary-like, we need to make this the best four years of their lives.
I have always loved Elder Marion D. Hanks' telling of the John Trebonius story. John Trebonius used to take off his hat upon entering the classroom when it was the Germanic custom of the day for professors to keep them on. When asked why he was so needlessly kind to his pupils, he replied, "These little boys will some day be men, and I do not know but that there sits among them one who will change the destiny of mankind. I take off my hat in deference to what they may become." Sitting in his classroom, watching the ways of that gentle man, was the young Martin Luther. (See The Gift of Self, p. 126.) (p. 38)
What happens when the true church grows so large and has such call upon its resources that it can perhaps support only the idea, only the concept of education, rather than actual schools in which to provide it?
In such a time of growth and need, could not the one true Church profit magnificently from at least one gleaming evidence of the Church's "support of education," one university sparkling, however distantly, for those saints who now cluster in their localities, with a somewhat altered sense of gathering than Zion once had? Could not BYU, both symbolically and substantially, be an unparalleled, incomparable blessing to every one of those saints, from Nigeria to Newfoundland, who may never, ever set foot on BYU soil, let alone dream of having one of their own? Could it not be a house of hope and glory to every member of the Church everywhere who is trying to grow, trying to learn, trying to be strong and safe and spiritual in a very secular world? I should surely think so. (p. 38)
In all the world, the Brigham Young University is the greatest institution of learning. This statement I have made numerous times. I believe it sincerely. . . . The uniqueness of Brigham Young University lies in its special role--education for eternity--which it must carry in addition to the usual tasks of a university. This means concern--curricular and behavioral--for not only the "whole man" but for the "eternal man." (p. 1)
A university or an individual can have all the surface signs of security and yet still be empty inside. You must fill the classrooms and halls of this campus with facts, but fill them also with the spirit of the Master Teacher who said to the Nephites of the things He had done: "Even so shall ye do unto the world." (p. 2)
"Education for eternity" is not the kind of phrase one would expect to have carved in the stone of a new secular university; it is not the kind of commitment that would be widely shared in the retreat from real religion we see around us in the world. Yet it is a task for which we do not apologize. Those who do not share this purpose, however, will respect this faculty for its genuine achievements in the world of secular scholarship. The extra missions noted previously do not excuse you from reasonable achievement in your chosen field. You can, in fact, often be more effective in the service you render students if students see you as individuals who have blended successfully things secular and things spiritual in a way that has brought to you earned respect in both realms. (p. 2)
Someone has said, "... if the world needs a bomb to destroy the cities and its peoples and the world, the laboratory of the American university can supply it." And we say, "If the world needs messengers of peace and teachers of righteousness and builders of character and inspirers of faith in God, here is the university that can do all this--here at the Brigham Young University." (pp. 6-7)
[I would] expect from you honor, integrity, cleanliness, and faith. I would expect you to appear before these young people well dressed, well groomed and positive--happy people from homes where peace and love have left their warm, vibrant influence as your day begins. I would want them to have the feeling that you, their instructor, that very morning had come from a loving home where peace reigns and love is enthroned, and to know instinctively by your spirit that you were that morning on your knees with your family, and that there were soft words of pleading to your Heavenly Father for guidance, not only for your little family kneeling with you, but for your larger family also at that moment scurrying about their apartments to get ready for your class. (p. 8)
I would expect that no member of faculty or staff would continue in the employ of this institution if he or she did not have deep assurance of the divinity of the gospel of Christ, the truth of the Church, the correctness of the doctrines, and the destiny of the school. (p. 8)
The BYU is dedicated to the building of character and faith, for character is higher than intellect, and its teachers must in all propriety so dedicate themselves. That goal is the same as that of our Eternal Father: "To bring to pass the eternal life of man." (p. 8)
It would not be expected that all of the faculty should be categorically teaching religion constantly in their classes, but it is proper that every professor and teacher in this institution would keep his subject matter bathed in the light and color of the restored gospel, and have all his subject matter perfumed lightly with the spirit of the gospel. Always, there would be an essence and the student would feel the presence. (p. 11)
Every instructor should grasp the opportunity occasionally to bear formal testimony of the truth. Every student is entitled to know the attitude and feeling and spirit of his every teacher. Certainly, a science instructor or a physical education teacher or a math or art teacher could find an opportunity sometimes to mention spiritual experiences or comment on the gospel truths. (p. 12)
In our world, there have risen brilliant stars in drama, music, literature, sculpture, painting, science and all the graces. For long years I have had a vision of the BYU greatly increasing its already strong position of excellence till the eyes of all the world will be upon us. (p. 12)
For years I have been waiting for someone to do justice in recording in song and story and painting and sculpture the story of the restoration, the re-establishment of the kingdom of God on earth, the struggles and frustrations; the apostasies and inner revolutions and counter revolutions of those first decades; of the exodus; of the counter reactions; of the transitions; of the persecution days; of the plural marriage and the underground; of the miracle man, Joseph Smith, of whom we sing "Oh, what rapture filled his bosom, for he saw the living God! "; and of the giant colonizer and builder, Brigham Young, by whom this University was organized and for whom it was named.
The story of Mormonism has never yet been written nor painted nor sculptured nor spoken. It remains for inspired hearts and talented fingers yet to reveal themselves. They must be faithful, inspired, active Church members to give life and feeling and true perspective to a subject so worthy. Such masterpieces should run for months in every movie center, cover every part of the globe in the tongue of the people, written by great artists, purified by the best critics. (p. 18)
There are many ways in which BYU can tower above other universities--not simply because of the size of its studentbody or its beautiful campus--but because of the unique light BYU can send forth into the educational world. Your light must have a special glow, for while you will do many things in the programs of this University that are done elsewhere, these same things can and must be done better here than others do them. You will also do some special things here that are left undone by other institutions.
First among these unique features is the fact that education on this campus deliberately and persistently concerns itself with "education for eternity" not just for time. The faculty has a double heritage which they must pass along: the secular knowledge that history has washed to the feet of mankind with the new knowledge brought by scholarly research--but also the vital and revealed truths that have been sent to us from heaven.
This University shares with other universities the hope and the labor involved in rolling back the frontiers of knowledge even further, but we also know that through the process of revelation that there are yet "many great and important things" to be given to mankind which will have an intellectual and spiritual impact far beyond what mere men can imagine. Thus, at this University among faculty, students, and administration, there is and must be an excitement and an expectation about the very nature and future of knowledge that underwrites the uniqueness of BYU.
Your double heritage and dual concerns with the secular and the spiritual require you to be "bilingual." As LDS scholars you must speak with authority and excellence to your professional colleagues in the language of scholarship, and you must also be literate in the language of spiritual things. We must be more bilingual, in that sense, to fulfill our promise in the second century of BYU. (pp. 445-446)
We have no choice at BYU except to "hold the line" regarding gospel standards and values and to draw men and women from other campuses also--all we can--into this same posture, for people entangled in sin are not free. In this University (that may to some of our critics seem unfree) there will be real individual freedom. Freedom from worldly ideologies and concepts unshackles man far more than he knows. It is the truth that sets men free. BYU, in its second century, must become the last remaining bastion of resistance to the invading ideologies that seek control of curriculum as well as classroom. We do not resist such ideas because we fear them, but because they are false. (p. 447)
When the pressures mount for us to follow the false ways of the world, we hope in the years yet future that those who are part of this University and the Church Educational System will not attempt to counsel the Board of Trustees to follow false ways. We want, through your administration, to receive all your suggestions for making BYU even better. I hope none will presume on the prerogatives of the prophets of God to set the basic direction for this University. No man comes to the demanding position of the Presidency of the Church except his heart and mind are constantly open to the impressions, insights, and revelations of God. No one is more anxious than the Brethren who stand at the head of this Church to receive such guidance as the Lord would give them for the benefit of mankind and for the people of the Church. Thus, it is important to remember what we have in the revelations of the Lord: "And thou shalt not command him who is at thy head, and at the head of the Church" (D&C 28:6). If the governing board has as much loyalty from faculty and students, from administration and staff as we have had in the past, I do not fear for the future! (p. 447)
This University is not of the world any more than the Church is of the world, and it must not be made over in the image of the world. (p. 448)
I am both hopeful and expectant that out of this University and the Church's Educational System there will rise brilliant stars in drama, literature, music, sculpture, painting, science, and in all the scholarly graces. This University can be the refining host for many such individuals who will touch men and women the world over long after they have left this campus.
We must be patient, however, in this effort, because just as the City of Enoch took decades to reach its pinnacle of performance in what the Lord described as occurring "in process of time" (Moses 7:21), so the quest for excellence at BYU must also occur "in process of time." (p. 448)
While the discovery of new knowledge must increase, there must always be a heavy and primary emphasis on transmitting knowledge--on the quality of teaching at BYU. Quality teaching is a tradition never to be abandoned. It includes a quality relationship between faculty and students. Carry these over into BYU's second century! (p. 449)
There are yet other reasons why we must not lose either our moorings or our sense of direction in the second century. We still have before us the remarkable prophecy of John Taylor when he observed,
You will see the day that Zion will be as far ahead of the outside world in everything pertaining to learning of every kind as we are today in regard to religious matters. You mark my words, and write them down, and see if they do not come to pass. (JD 21:100)
Surely we cannot refuse that rendezvous with history because so much of what is desperately needed by mankind is bound up in our being willing to contribute to the fulfillment of that prophecy. (p. 451)
We should deal statistically and spiritually with root problems, root issues, and root causes in BYU's second century. We seek to do so, not in arrogance or pride, but in the spirit of service. We must do so with a sense of trembling and urgency because what Edmund Burke said is true: "The only thing necessary for the triumph of evil is for good men to do nothing" (Letter to William Smith, January 9, 1795).
Learning that includes familiarization with facts must not occur in isolation from concern over our fellowmen. It must occur in the context of a commitment to serve them and to reach out to them. (p. 452)
As the pursuit of excellence continues on this campus, and elsewhere in the Church Educational System, we must remember the great lesson taught to Oliver Cowdery who desired a special outcome--just as we desire a remarkable blessing and outcome for BYU in the second century. Oliver Cowdery wished to be able to translate with ease and without real effort. He was reminded that he erred, in that he "took no thought save it was to ask" (D&C 9:7). We must do more than ask the Lord for excellence. Perspiration must precede inspiration; there must be effort before there is excellence. We must do more than pray for these outcomes at BYU, though we must surely pray. We must take thought. We must make effort. We must be patient. We must be professional. We must be spiritual. Then, in the process of time, this will become the fully anointed University of the Lord about which so much has been spoken in the past. (p. 453)
We can sometimes make concord with others, including scholars who have parallel purposes. By reaching out to the world of scholars, to thoughtful men and women everywhere who share our concerns and at least some of the items on our agendum of action, we can multiply our influence and give hope to others who may assume that they are alone.
In other instances, we must be willing to break with the educational establishment (not foolishly or cavalierly, but thoughtfully and for good reason) in order to find gospel ways to help mankind. Gospel methodology, concepts, and insights can help us to do what the world cannot do in its own frame of reference. (pp. 453-454)
This University will go forward. Its students are idealists who have integrity, who love to work in good causes. These students will not only have a secular training, but will have come to understand what Jesus meant when he said that the key of knowledge, which had been lost by society centuries before, was "the fulness of the scriptures." We understand, as few people do, that education is a part of being about our Father's business and that the scriptures contain the master concepts for mankind. (p. 455)
As previous First Presidencies have said, and we say again to you, we expect (we do not simply hope) that Brigham Young University will "become a leader among the great universities of the world." To that expectation I would add, "Become a unique university in all of the world!" (p. 456)
It would seem that a Mormon college or university seeks to do more than provide a healthy climate and an atmosphere suited to finding one's eternal companion (as valuable as such things are). For this campus to become a "temple of learning" we need to stretch beyond what the Christian college seeks to do. We must constantly ask ourselves: What difference does it make that there was a Joseph Smith, a Restoration, or modern revelation? How does my religion, my way of life, my revealed worldview, impact what I study or the discipline in which I spend my professional life? Am I at peace, one with myself, or do I tend to compartmentalize my life, being a behavioral scientist, for example, on Monday through Saturday and a Latter-day Saint on Sunday? Is there any tie between the scriptures I read, the sermons I hear, the prayers I utter, and the work I do in my chosen field? Finally, how willing am I to ask such questions? Is it difficult to do so, and if so, why? Is my intellectual quest merely an effort to master and acclimate myself to an academic discipline, to memorize and converse in the vocabulary of the prevailing school or trend, or rather is mine a sincere effort to seek for, tap into, acknowledge, and adapt to eternal truth, to judge and assess all things thereby? (p. 13)
We can be thoroughly competent disciples and thoroughly competent professionals. If we had to choose, then surely we would choose commitment to the faith. But we do not. We do not hide behind our religion, but rather we come to see all things through the lenses of our religion. (p. 14)
I am one who is not too excited about seeking to merge and mesh everything or to locate and point out similarities between what the world teaches and what we believe. I see limited value in taking an idea from this text or that theory and then saying, "Oh, look! This sounds similar to what Jesus said" or "That's interesting! That sounds very much like what Paul (or Joseph Smith or Ezra Taft Benson) taught on the matter." I suppose there is some merit in that approach, but it does not, from my perspective at least, require the kind of mental and spiritual discipline (nor yield the same righteous fruits) of seeking to filter all that we study and declare through the teachings and doctrines of the restored gospel. It is simply a matter of perspective, or orientation, a matter of what comes first, a matter of where we start. "If we start right, "Joseph Smith observed, "it is easy to go right all the time; but if we start wrong, we may go wrong, and it [will] be a hard matter to get right" (Teachings of the Prophet Joseph Smith, p. 343). (pp. 14-15).
We cannot fully appreciate the power and depth and breadth of the Restoration until we immerse ourselves in what people have put forth without the aid of modern revelation. It is then that the light of truth can shine forth in a way that could not otherwise be the case. We really do have something to offer the academic world . . . but we will make very little difference in what others think or feel if we spend most of our time belittling or denigrating their way of viewing things. (p. 16)
As we ponder upon the challenges we face at Brigham Young University now and in the days to come, there seem to be certain principles that ought to govern what we do and say. . . . To paraphrase Jacob for our purposes, "Before ye seek to become a great university, seek ye for the kingdom of God. And after ye have obtained a hope in Christ, ye shall become a great university, if ye seek to do so; and ye will seek to do so for the intent to do good--to bless the sons and daughters of God and glorify Him whose we are." We must consecrate our hearts and minds, must rivet ourselves on the things of God as well as prepare ourselves academically to make a difference in our chosen field of study. Whenever we fail to build our scholarship on the rock of the Restoration, we sacrifice our distinctiveness and come short of what could be (pp. 45-46).
I know there are some who feel there should be no distinction made between the secular and the spiritual at Brigham Young University. Though such an approach is neat and tidy, though it certainly does much to avoid placing one dimension of learning and experience above another, it is inconsistent with the teachings of latter-day apostles and prophets. It is true that to God all things are spiritual (D&C 29:34), but God has all knowledge and power. . . . Our views are at best an approximation of what is. (p. 48)
We must open ourselves to very serious spiritual introspection and make whatever individual and institutional adjustments in our lives that might be necessary to enable this campus to become the temple of learning that it has been prophesied to become. We must ask ourselves hard questions, like the Master's apostles: "Lord, is it I? (Matthew 26:22). "Search your hearts," Joseph Smith the Prophet counseled the members of the Church, "and see if you are like God. I have searched mine," he added, "and feel to repent of all my sins." (Teachings of the Prophet Joseph Smith, p. 216.) Perhaps one might ask: Is my commitment to the Church and kingdom known? Is it obvious? Can people tell by my words, my works, or my appearance where my heart is? Have I matured beyond the point where I am prone to yield to the easier approach to university life--the compartmentalization of the spiritual and academic? Am I willing to pay the price to acquire new vision? It is not enough for us to be members of the Church who attend our meetings, observe the standards, pay tithing, and attend the temple, although such should and must be part of our lives. What is needed is vision, perspective, and orientation, a peculiar kind of orientation that drives us to put first things first. (p. 51)
Like an individual, an institution that is reborn will show forth the fruit of the Spirit. Its faculty members will mirror and reflect the light of the Lord. They will be far less concerned with what the academy thinks of their labors than what the Lord and the board of trustees think. Having thus an eye single to the Lord and his overarching purposes, they shall be filled with that light and truth, that intelligence the scriptures call the glory of God. Viewing all things through the lenses of the Restoration will then follow naturally and be reflected in the teachings and writings of men and women with regenerate hearts. And as we begin to do what we alone have been charged to do here at Brigham Young University, we shall become a light to the religious and academic world; such will come, ironically, because we sought first the glory of God. In other words, if BYU is ever to achieve its prophetic destiny, is ever to make its mark in the world as a spiritual and intellectual Mount Everest, it must more closely approximate Mount Zion. As time passes, as President Spencer W. Kimball prophesied, there will be "a widening gap between this University and other universities both in terms of purposes and in terms of directions" ("Second Century Address," p. 4). (p. 54)
The mission of Brigham Young University founded, supported, and guided by The Church of Jesus Christ of Latter-day Saints is to assist individuals in their quest for perfection and eternal life.
To succeed in this mission the university must provide an environment enlightened by living prophets and sustained by those moral virtues which characterize the life and teachings of the Son of God.
All students at BYU should be taught the truths of the gospel of Jesus Christ. Any education is inadequate which does not emphasize that His is the only name given under heaven whereby mankind can be saved. Certainly all relationships within the BYU community should reflect devout love of God and a loving, genuine concern for the welfare of our neighbor.
In meeting these objectives BYU's faculty, staff, students, and administrators should also be anxious to make their service and scholarship available to The Church of Jesus Christ of Latter-day Saints in furthering its work worldwide.
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