Male Loneliness Isn’t New

Male Loneliness Isn’t New.

We Just Couldn’t Name the Ache.

It feels like suddenly, everyone's talking about the "Male Loneliness Crisis." It’s a hot topic on social media, in articles, even popping up in casual conversations. But calling it a "crisis" makes it sound like a sudden event, a new plague that just appeared out of nowhere. As if we weren’t carrying this quiet ache, this unspoken distance – this male loneliness – for generations. As if we weren’t living with the slow fallout of men struggling with connection.

As a man who's wrestled with this himself, I know this isn't a surprise. Any man who’s done some honest inner work – or loved someone brave enough to do theirs – recognizes this landscape of male isolation. What’s new is that we’re finally, tentatively, speaking its name out loud: the Male Loneliness Crisis.

And maybe that speaking is a good thing. Maybe we’re starting to chip away at the deep-seated shame around needing connection. But let’s be crystal clear about what this isn't. This isn't about dating apps failing us. It's not because feminism somehow went "too far." And it is absolutely not because women suddenly "have impossible standards."

No. What we’re witnessing is the slow, grinding fallout of a system – patriarchy – that taught men that their worth was tied to stoicism, that emotional restraint was strength, and that needing anyone or anything was the ultimate weakness. This is the root cause of the Male Loneliness Crisis.

The Deep Roots of Male Loneliness

This story has roots that reach deep into our collective past. Think back to the 19th century, the age of industrialization. As the world split sharply into a public, work-focused sphere and a private, domestic one, men were increasingly cast into a rigid new mold: the self-reliant, emotionally unexpressive breadwinner. Older forms of male camaraderie, like close-knit workshops or community guilds that sometimes allowed for emotional bonds, gave way to a new ideal of the solitary, stoic provider. The one who provides. The backbone who must never buckle or cry. This wasn't just a cultural suggestion; it became an enforced ideal that fueled male loneliness. We learned it in the hushed reverence of church, the performative toughness of locker rooms, the unspoken rules of family dinners, and even, sometimes, in therapeutic spaces that reinforced traditional gender roles.

And generation after generation, we passed that lesson on, deepening the patterns of male isolation.

Psychologist Niobe Way's decades of research interviewing adolescent boys paint a heartbreakingly clear picture. At 11, 12, 13, these boys describe their close male friendships with remarkable vulnerability. "We talk about everything," one boy might say. "He knows me better than anyone else." But chillingly, by high school, that language vanishes. The open affection fades, replaced by guardedness and casual banter. Why the shift? Because they’ve learned the rules of the patriarchal game: Emotional closeness between males is dangerous. It's too soft. It risks being labeled "too gay" or simply "too much."

So, boys learn to trade authentic vulnerability for a performance of detached competence. And these patterns don't magically disappear at 18. They follow us relentlessly into adulthood – shaping marriages, fatherhood, fueling addictions, driving workaholism, manifesting as explosive rage or corrosive silence. Eventually, these patterns can calcify into men who genuinely don't know how to identify or articulate their emotional needs, because they were taught from boyhood that the very act of needing is shameful. This is the direct line to the Male Loneliness Crisis.

The Public Health Toll of Disconnection

This isn't an abstract philosophical point. It's a documented public health crisis. The 2023 U.S. Surgeon General’s report didn't just sound an alarm about loneliness in America; it quantified a silent withdrawal: men today report having significantly fewer close friendships than in previous generations. [[Link to Surgeon General's Report Summary]] This escalating disconnection isn't merely an unfortunate social trend; it has a body count. It's directly linked to increased rates of heart disease, clinical depression, suicide, and a shorter life expectancy for men. It's a slow-motion collapse, and for many men experiencing this profound male loneliness, the full gravity of it doesn't register until it's too late to easily course-correct.

And let's be unequivocally clear again: Feminism did not cause this Male Loneliness Crisis. If anything, feminist thinkers were among the first to name and dissect the problem. Bell hooks, for example, wrote powerfully about how patriarchy doesn't just wound women; it actively steals men's capacity to love and be loved. [[Link to info on bell hooks / The Will to Change]] She called the patriarchal bargain for men precisely what it is: an offer of societal power and control in exchange for emotional starvation and isolation. Feminists weren't attacking men; they were, and are, pointing to a fundamental wound created by the system and advocating for a way out that liberates everyone from rigid gender roles that fuel isolation.

It's also critical to remember that this male loneliness doesn't affect all men equally. The patriarchal story often tries to flatten "men" into a single, monolithic experience. But loneliness hits differently, and often harder, if you're a Black man navigating a world that too often sees you as a threat, making vulnerability feel physically unsafe. For a Black man, where hyper-vigilance is a survival skill, emotional vulnerability can feel doubly risky, deepening male isolation. It's different if you're a gay man who internalized shame around your identity, cutting you off from authentic connection. It's different if you're an autistic man who was never given the tools to understand the neurotypical social scripts everyone else seemed to intuitively grasp. Add layers of class, disability, immigrant status, or other marginalized identities, and the pathways to connection become even more complex and obstructed by systemic barriers. If we are going to talk honestly about male loneliness, we absolutely must be ready to talk about all men, in the fullness of their diverse experiences.

The Unseen Burden and the Double Standard

There’s another layer here that’s often overlooked, one carried largely by partners – often women, but also men and non-binary people – who have stood in the emotional gap. These are the partners who have held space for men's silence, who have carried the emotional weight for two within a relationship, who were implicitly or explicitly told, "you are the only safe space for this man's feelings." This isn't equitable love or intimacy; it’s a form of emotional outsourcing – placing the entire burden of a man's emotional world onto one person. It's not healthy interdependence; it's a dependency that limits growth for both people involved and stems from the man's inability to process feelings due to patriarchal conditioning and resultant male isolation. If you are one of those partners, I see you, and I acknowledge the toll that takes. Healing the Male Loneliness Crisis requires men to step up and learn to carry and process their own emotional world, rather than relying solely on their partners to do it for them.

Yet, the path forward isn't a simple flip of a switch. Even in spaces seemingly open to emotional depth, a subtle, confusing double standard can exist for men trying to practice vulnerability. I'm reminded of a story Brené Brown shared. After a talk on vulnerability, a man approached her and said, "My wife and daughters love the idea of vulnerability… until I actually do it. Then they’d rather see me die on top of my white horse than fall off it." This anecdote resonates because it captures a quiet fear many men carry: the apprehension that if we genuinely show our messy, unsure, vulnerable selves, even the people closest to us, the ones who say they long for more depth, might ultimately recoil or pull away.

And here’s where the shared systemic conditioning comes sharply into focus. While men historically built and disproportionately benefited from patriarchy’s architecture, we are all conditioned within this system, and it shapes everyone’s expectations of gender. This includes how we react to male vulnerability, which is key to addressing the Male Loneliness Crisis. Girls and women may be taught to say they want sensitive partners in theory, but they too can be unconsciously shaped to feel uncomfortable or even repelled by male vulnerability in practice, particularly when it challenges traditional ideas of male strength, competence, or the feeling of safety derived from a partner's perceived unshakability. When a man reveals fear, shame, or helplessness, it can trigger deeply ingrained responses in others. For some, especially those who have been hurt by men's unprocessed or destructively expressed emotions, a man's vulnerability may not feel like a bid for connection, but rather a sign of instability or even a potential threat. This recoil isn’t necessarily cruelty; it’s a complex interplay of societal conditioning, learned gender roles, and sometimes, personal trauma.

So, the lesson men learn young is reinforced throughout life: you're allowed to hurt, but only silently. Be soft, perhaps, but never uncertain or dependent. Express emotion, but only the "acceptable" emotions (like anger or pride) and at the "right" volume and time. Anything outside of that narrow script risks triggering shame – not just from other men upholding the code, but potentially from the people you love most, who are also navigating the system's rules. This dynamic perpetuates the cycle of male loneliness and isolation.

Naming the System, Finding the Way Forward

Naming this complex dynamic isn’t about assigning blame. It’s about pursuing truth and clarity. If we genuinely want to untangle the knots of male loneliness and isolation, we have to admit that the system shaping us isn't confined to locker rooms or men's retreats. It lives subtly and overtly in family dinners, in romantic partnerships, in parenting styles, and especially, in silence. And healing this systemic wound requires everyone – men, women, and people of all gender identities – to look honestly at the roles we’ve been taught to play, the expectations we hold, and the ones we are willing to rewrite to combat the Male Loneliness Crisis.

So, where do we go from here, collectively and individually? The path out of the Male Loneliness Crisis begins with conscious effort.

We start by consciously stopping the blame – particularly the misdirected blame towards women or external factors. We stop hiding behind the tired masks of irony, sarcasm, or forced detachment that maintain male isolation. We begin the slow, often uncomfortable, process of remembering what we’ve lost. The ease of friendship we had as boys. The capacity for unguarded affection. The younger version of ourselves who simply longed for someone else to say, "Me too."

We need to build new muscle – emotional literacy, genuine curiosity about our inner lives and the lives of others, and the courage to offer and receive care. This won't happen overnight, and it won't be perfect. But it can happen, slowly. One conversation at a time. One genuine hug that lasts a beat longer than comfortable. One small risk of vulnerability.

Building connection to combat male loneliness might look like sending a text to a male friend just to say you're thinking about him, with no agenda. It might be committing to reading bell hooks or other thinkers who challenge patriarchal norms instead of mocking them. It might be telling your son, explicitly and genuinely, that it is okay and good to cry, and showing him you mean it. It might be asking your own father or an older male figure what he was afraid of when he was younger. Or, powerfully, it might be allowing yourself to finally feel and express grief, sadness, or fear after years of learned numbness. Consider seeking therapy specifically focused on relational issues or emotional intelligence, joining structured men's groups focused on emotional growth, or engaging in community activities that build camaraderie beyond competition.

This isn't about rescuing men from some inherent weakness. It is about reclaiming our full, complex, messy, beautiful humanity. Because the truth is, the longer we maintain the pretense that we don't deeply need connection, the more we wither from the inside out. And in that process, the world loses the immense value of what men, when connected to their full selves, can offer: genuine tenderness, fierce loyalty, reciprocal care, emotional depth, and true, present strength.

The Male Loneliness Crisis is undeniably real. But it is not new, and it is not inevitable. It was built piece by piece by the system we all inhabit and perpetuate. Which means, piece by piece, we can choose to uncreate it.

If we are brave enough to feel again, and brave enough to let others see us doing so.

Resources & Next Steps:

• Looking for support or ways to connect? Consider exploring:

  • Therapy focused on relational issues or emotional intelligence. [[Link to Therapy Resources Page - Internal or External]]

  • Structured men's groups (check for local or online options focused on emotional growth, not just activity). [[Link to Men's Group Directory - External]]

  • Community organizations or volunteer opportunities that build camaraderie.

  • Books like Niobe Way's "Deep Secrets" or bell hooks' "The Will to Change: Men, Masculinity, and Love." [[Link to Book Listings]]

  • Information on the U.S. Surgeon General's report on the loneliness epidemic. [[Link to Report]]

Its Not Your Fault: When Couples Counseling and Coaching Doesn't Work

Improving Intimacy Relationships, Sustainably, Long Lasting Friendship

You’re not a failure, and it’s not your fault. Even if you and your partner have consulted the best relationship coaches and marriage therapists, it’s not your fault that intimacy didn’t improve or faded over time. It’s tempting to point fingers or take the blame, but the reality is that more often than not, couples “give up” or fail to see sustainable improvement for a few reasons:

1. Focusing too much on mechanics, such as tools, skills, and techniques

2. No or a lack of role models

3. A focus on measuring failures rather than successes

In my Improving Intimacy online course, we delve deep into these patterns to help couples understand and overcome these obstacles.

Early in my work with couples, I noticed a pattern in marital issues that completely changed the way I approached couples' work, resulting in quicker changes and long-term sustainability. As I first addressed in my article, “Marital Myth of Communication: It’s never about communication.”, couples weren’t failing because they lacked marital communication skills. Instead, too much focus on the mechanics of communication, skill, and techniques could easily slide into weaponized forms of communication I call "Book Speak" in my course. This phenomenon occurs when individuals or couples embrace a new book, expert, or modality and essentially replace their current language with new vocabulary or phrases.

"Daniel, we have spent thousands on individual and couples counseling and nearly a decade fighting to save our marriage. We learned every marriage skill and communication tool out there, it would seem to work for a while but eventually the effectiveness of those tools would wear off. It was a vicious cycle of highs and lows. The tools never seemed to created lasting, sustainable improvement. But in just a few weeks you have changed that cycle in our marriage. For the first time in our marriage we feel safe, we feel loved and we have moved from managing our relationship to connecting and healing." C.M. & M.M.

Many of the couples I’ve worked with had already consulted multiple relationship experts, therapists, and coaches. They spent thousands of dollars and claimed it was life-changing, but they still found themselves facing the same issues. In a study published in January 2020, researchers found that negative communication between spouses can be difficult to change, and changing it does not necessarily lead to more satisfying relationships. Furthermore, it doesn't always predict distress in the first place.

…contrary to predictions of behavioral models of marriage, negative communication between spouses can be difficult to change, does not necessarily lead to more satisfying relationships when it is changed, and does not always predict distress in the first place.

In my experience and according to current research, the greatest predictor of divorce or marital success is correlated to the couple’s established friendship prior to marriage. Marriage is a complex and challenging relationship. We enter into serious, lifelong commitments with little to no training, often in our most immature adult years, and expect a level of success that few, even relationship experts, experience.

You did not fail, you did not give up; you were never taught. While mechanics in marital communication can help, what creates long-lasting sustainability is relationship awareness, fostering adoration, and embracing the best. As pointed out in the same study, relationships can improve without overt improvements in communication.

Perhaps the most basic assumption underlying research on marital interaction is that specific behaviors, and specific patterns of interaction, reliably predict relationship distress and dissolution for most couples (e.g., Jacobson & Margolin, 1979). Early success at differentiating satisfied from distressed couples cross-sectionally held out promise that a distinct behavioral profile might characterize at-risk couples, as evidenced by distressed couples’ higher rates of negative behaviors, heightened reactivity to and reciprocation of negative behaviors, and sustained cycles of negativity (e.g., Margolin & Wampold, 1981; see Woodin, 2011 for a review), particularly during problem-solving conversations. In longitudinal studies, however, these same behavioral patterns have not emerged consistently as predictors of declines in relationship satisfaction (for a review, see Bradbury & Lavner, 2012). One possible explanation for the inconsistent findings is that the behavioral differences identified in cross-sectional studies may be a consequence rather than a cause of relationship distress. Another possibility is that the behaviors displayed by clinically distressed couples provide a misleading starting point for understanding how well-functioning relationships are maintained and how they change.

Furthermore, this study casts light onto a phenomenon I also discovered when focusing on mechanics within couples’ work, an emotional double bind where you see both successes and decrease satisfaction;

When distressed couples participate in empirically-supported forms of therapy, and thus are presumably motivated to grapple with and repair interpersonal deficits, a different understanding of couple communication emerges: from pre-treatment to two years following completion of treatment, observed rates of negativity and withdrawal decline by nearly half, but rates of unilateral positivity decline as well, to levels below those observed prior to the start of treatment (Baucom, Sevier, Eldridge, Doss, & Christensen, 2011).

It’s not your fault, but you can change the pattern now and set an example for future generations. My wife and I have learned these lessons and have modeled them for our children, who are now married. We created the Improving Intimacy online course to provide an in-depth look into how we did it and what really creates long-term sustainability in thriving relationships.

Improving Intimacy

Improving Intimacy online Course

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Mental and Spiritual Health Challenge for General Conference

Twice a year we have the wonderful privilege of hearing from our leaders to receive spiritual guidance and counsel at the General Conference of the Church of Jesus Christ of Latter-day Saints. Each year the messages of these amazing men and women seem to have a greater impact on my life. Maybe you're like me and sometimes feel they prepared their message specifically for you. Conference is a spiritual feast that nourishes your soul when so many other responsibilities and life tax your soul.

However, if you are like me and many others, conference can also be anxiety-provoking and overwhelming. There are times a leader’s message doesn't seem to align with scriptural or spiritual guidance received in the course of seeking answers to prayers. Other times, the feelings of anxiety become overwhelming as you have spent the last weeks, months and even years doing all you can to be met with a message of "do more." Sometimes a speaker doesn't seem to understand the complexities of life with their overly simplified solutions, which then elicits the guilty, self-reflective, self-punishing idea that maybe you don't have enough faith.

Elder Holland warned about this risk;

"My brothers and sisters, except for Jesus, there have been no flawless performances on this earthly journey we are pursuing, so while in mortality let’s strive for steady improvement without obsessing over what behavioral scientists call “toxic perfectionism.” We should avoid that latter excessive expectation of ourselves and of others and, I might add, of those who are called to serve in the Church—which for Latter-day Saints means everyone, for we are all called to serve somewhere." —Be Ye Therefore Perfect—Eventually

Although I think most don't believe our leaders are infallible, this is this cultural assumption—that ALL things spoken in conference are "right", "true", "doctrine", or "scripture" and are meant as an infallible guide for your personal life. Unfortunately, this cultural belief feeds the toxic perfectionism spoken of by Elder Holland. Therefore, this conference I encourage you to get the most out of every message by taking the “Mental and Spiritual Health Challenge for General Conference.” Here it is:

1. Verbally remind yourself that God is working through imperfect people with their perceptions, bias, family culture and predispositions.

2. Verbally remind yourself that not everything—in fact, most things—spoken in conference are NOT doctrine, but rather personal experiences of imperfect people making sense of an infinite and eternal gospel.

Edited (10/5/19 12:30 pm) to include the following quotes from Elder Oaks Conference address October 5th, Saturday morning session:

At the same time it should be remembered that not every statement made by a Church leader, past or present, necessarily constitutes doctrine. It is commonly understood in the Church that a statement made by one leader on a single occasion often represents a personal, though well-considered, opinion, not meant to be official or binding for the whole Church. -Elder Todd Christofferson, "The Doctrine of Christ," April 2012 General Conference, Sunday Morning Session (1 Apr 2012)

There is an important principle that governs the doctrine of the Church. The doctrine is taught by all 15 members of the First Presidency and Quorum of the Twelve. It is not hidden in an obscure paragraph of one talk. True principles are taught frequently and by many. Our doctrine is not difficult to find. The leaders of the Church are honest but imperfect men. Remember the words of Moroni: “Condemn me not because of mine imperfection, neither my father … ; but rather give thanks unto God that he hath made manifest unto you our imperfections, that ye may learn to be more wise than we have been.” (Mormon 9:31) Neil L. Anderson, "Trial of Your Faith," Ensign (Nov 2012)

3. Verbally remind yourself to conscientiously check in with your Father in Heaven if the message is meant for you and is something you should prioritize in your life.

4. Verbally acknowledge that even leaders say things that are confusing, unclear and even wrong. Trust your ongoing relationship with God and allow clarity to come from HIM.

5. Verbally acknowledge that if you come away from conference with the idea that you need to do more, be better, work harder, read more scriptures, and/or sacrifice more—it’s most likely the influence of toxic perfectionism and not the spirit of Christ. See Elder Hollands talk cautioning against “toxic perfectionism” here: “Be Ye Therefore Perfect — Eventually”

6. Verbally promise yourself that you will not assume a speaker’s words are more important or correct than your relationship and revelation from God.

7. Verbally acknowledge that emotions are NOT the same as spiritual confirmation or revelation.

8. Verbally remind yourself to be present, feeling and thinking about your own experience during conference.

The gospel is joyous. We should be rejoicing and feeling God’s love and learning how to emulate that love. His love is healing, not hurtful or depressing.

An Unspoken Struggle: Things As They Really Ar

“Behold, my brethren, he that prophesieth, let him prophesy to the understanding of men; for the Spirit speaketh the truth and lieth not. Wherefore, it speaketh of things as they really are, and of things as they really will be; wherefore, these things are manifested unto us plainly, for the salvation of our souls. But behold, we are not witnesses alone in these things; for God also spake them unto prophets of old.” (Jacob 4:13)

One of the biggest hurdles in working through our weaknesses is overcoming disabling and destructive thought patterns, especially when working with those who struggle with sexual-related issues. It’s embarrassing, frustrating and private. Unfortunately, almost all embrace thoughts and emotions they believe are appropriate in these struggles but are actually preventing them from progressing and finding hope and joy in the moment. These thoughts and emotions sway from pessimism to optimism. But neither are helpful in healing, self-mastery and embracing the Atonement.

Optimism can be as dangerous and destructive as pessimism; it can prevent spiritual growth and self-mastery. Optimism and pessimism are two emotional sides of the same coin. There doesn't appear to be any doctrinal basis for optimism in the gospel. The Lord never chastised Job for complaining or needing to be more happy in his trial, or Joseph Smith for complaining there were too many churches. But you might say, “Job’s proving and Joseph Smith restoring the Gospel were a part of God's plan. Like Laman and Lemuel, we are rebelling and sinning against God.”

I assure you most, if not all my clients, are no Laman and Lemuel. The moment we sin or transgress, we see ourselves as Laman and Lemuel, and the moment we repent we are Nephi. This is the dichotomy we unfairly place ourselves into and is harmful to our progression. Those who approach sin and self-mastery with optimism and pessimism are slowly losing hope. Our weaknesses don't make us like Laman and Lemuel; our lack of desire to love and trust God and refuse the Atonement make us more like Laman and Lemuel. This idea was captured perfectly in a meme I found recently:

I understand this can slide easily into a topic of semantics. You might be recalling talks over the years that you've heard or read encouraging optimism. President Gordon B. Hinckley gave a talk in General Conference in 2001, "Words of the Prophet: The Spirit of Optimism." More recently, T. Jeffrey Wilks of the Marriott School of Management at BYU gave a devotional "Optimism and Joy in the Gospel of Jesus Christ." Both messages are spot on and insightful. I am confident that you can think of many other messages that encourage optimism. 

However, what I have found is that these talks use the words "optimism" and "positive thinking" interchangeably with hope and happiness. Technically, this is not what optimism means and is not how most interpret its meaning. 

The Webster dictionary defines optimism as, "an inclination to put the most favorable construction upon actions and events or to anticipate the best possible outcome."

I believe that this is the definition used by most people and those with whom I have worked. It is the inclination to expect the most favorable outcome as opposed to seeing things as they really are, the "positive" approach to life. 

What if Joseph Smith was an optimist? How different do you think his prayer would have been? "Father, there are so many churches; it's confusing but thank you for blessing us with so many options to worship thee." He would have missed out on the First Vision experience, lessons of eternity, and the building up of an individual courageous enough to lead the Restored Church into a new dispensation.

Where in scripture does it tell us to be optimistic? It doesn't. But rather, the scriptures teach us to see things as they really are: "Wherefore, it [the spirit] speaketh of things as they really are, and of things as they really will be” (Jacob 4:13). The scriptures also teach us to take our concerns — even complaints — to the Lord.

In an often misread scripture, Sariah provided an excellent lesson in the need to complain:

"For she had supposed that we had perished in the wilderness; and she also had complained against my father, telling him that he was a visionary man; saying: Behold thou hast led us forth from the land of our inheritance, and my sons are no more, and we perish in the wilderness. And after this manner of language had my mother complained against my father." (1 Nephi 5:2-3)

I have attended many meetings where individuals interpret Sariah's murmuring and complaining as an issue with her faith and use it as a cautionary tale. However, I see Sariah's actions as an example of faith, authenticity and seeing things as they really are.

Camille Fronk Olsen, professor of ancient scripture, offers additional insight to Sariah's experience:

"I suggest a different explanation. To establish Lehi and his family in a new land where they would inspire and instruct later generations to come unto Christ, God needed more than a father and a son (as successor) to possess a testimony tried in the fire of affliction. God also needed a matriarch, weathered by her own trials of faith and armed with her own unwavering witness, to stand steadfast with her prophet-husband.

When her sons failed to return, Sariah feared, giving evidence that her present faith, though admirably strong, was not yet strong enough to continue the difficult journey, let alone to establish a God-fearing family in a new land. The content of 1 Nephi 5 is therefore especially significant because it shows how crucial a mother's preparation is to the Lord. God desired not only that the family possess the brass plates for the journey, but also that both the mother and the father have unshakable faith before they continued.

... Sariah's reunion with her sons was additionally charged with the spiritual witness and stronger faith she received as a result of her trial. At that moment Sariah gained a deeper testimony than she had previously known. Notice the power and assurance in Sariah as she bore witness to her reunited family: "Now I know of a surety that the Lord hath commanded my husband to flee into the wilderness; yea, and I also know of a surety that the Lord hath protected my sons, and delivered them out of the hands of Laban, and given them power whereby they could accomplish the thing which the Lord hath commanded them." (1 Nephi 5:8)" —Camille Fronk, Desert Epiphany: Sariah and the Women in 1 Nephi

Sariah is a wonderful example of how voicing concern or complaint can strengthen faith and even be a form of expressing faith.

Consider Joseph Smith's complaint and concern while locked away in Liberty Jail:

"O God, where art thou? And where is the pavilion that covereth thy hiding place? How long shall thy hand be stayed, and thine eye, yea thy pure eye, behold from the eternal heavens the wrongs of thy people and of thy servants, and thine ear be penetrated with their cries?" (D&C 121: 1-2)

What followed was a powerful and calming revelation that would not have occurred if his fears and concerns were glazed over with optimism. Like Sariah's complaining, he expresses faith in a loving Father in Heaven who answers prayers. To some degree, each prayer we offer is a complaint to God and should be. It is important to offer gratitude and recognize His hand in our lives. But it is equally important to see things as they are, recognize our weakness and, well, complain. Complain with hope and faith in the Atonement.

Those who struggle with sin, especially sexual issues, often take a pessimistic or optimistic approach to healing. When they give into their weakness, they often shame themselves, which is not sorrow but guilt and negative self-talk and thinking. For some reason, they feel the ease and power of the Atonement are not enough. Also, they fear that if there is not enough self-punishment and shame, they will repeat the undesired behavior, a form of scaring themselves out of the behavior. Others, on the other hand, will over-compensate and take on an optimistic or positive thinking approach. The pain, shame and embarrassment are too much to deal with, and feelings that they are not worthy of the Atonement are too overwhelming. Therefore, to avoid or cope with that pain, they put on a smile and repeat gospel positive phrases such as, "I know God loves me," "If I fast and pray more, I will overcome this," and "All I need is more faith," or some other form of positive gospel affirmation. These are the types of people whom we sometimes see as dedicated example Saints who seem to never have a negative thought and all the right answers.

One such client came into session each week and after briefly sharing their status immediately engaged in positive gospel self-talk. "I know I failed this week because I didn't read 30 mins each day. If I increase my scripture studies, I will not repeat the sin." They were very literally not seeing things as they really were. They jumped immediately into supposed solutions to their failure. They thought that if they dwelt on it too long or "complained," they would be lacking faith in the process. But what they are doing is denying themselves insights specific to their needs and self-mastery. What eventually happens is that the gospel positive self-talk runs out. Doubt takes over and faith is diminished. No matter how much they pray, read and do good works, they repeat the undesired behavior. As a result, they question their faith and experience a spiritual fatigue. Many give up after years of repeated visits to their bishop and prayers of repentance. They stop believing that the Lord doesn't give temptations and struggles greater then we can bear (1 Corin 10:13), or if it were true, it must be they are too sinful to be blessed.

Hogwash! It's because we glossed over the Atonement with pessimism and optimism. It's not always about more prayer or scriptures but rather a need to see things as they really are. Although our struggles are in no way easy, it is easier to focus on more scriptures, more prayer, and more faith. If Sariah or Joseph Smith glossed over with optimism, would they have expressed their hard concerns and complaints? Would they have learned and been prepared to bring forth greater faith and revelation by laying their fears on the altar?

Even with those who have struggled with their sins for 40 years, I have seen almost immediate success when we begin to voice their complaint to the Lord. It's scary to be accepting of your weaknesses and discuss them with the lord.

But as Kathryn Kirk as pointed out in her struggles, the gospel is a place of healing, not hiding.

I have even heard many say, "Before I see the bishop or a therapist, I want to work through this to a certain point." Sometimes, we in the faith put too much emphasis on our own works and not enough on trusting the Atonement. You no longer have to be afraid of your struggles, but embrace them and see them as they really are without guilt or shame. Eliminating shame and seeing things as they really are is essential to self-mastery and to making your weaknesses strong before the Lord.

When we can stop treating our undesired behaviors with optimism or pessimism and face them with courage, we can bravely lay them on the altar to have our weaknesses made strong. Let's replace the optimism, gospel self-talk and pessimism with hope! I love the words of Pope Francis in making this very same point:

“I do not like to use the word optimism because that is about a psychological attitude,” the pope says. “I like to use the word hope instead, according to what we read in the Letter to the Hebrews, Chapter 11, that I mentioned before. The fathers of the faith kept walking, facing difficulties. And hope does not disappoint, as we read in the Letter to the Romans. Think instead of the first riddle of Puccini’s opera ‘Turandot,’” the pope suggests.

At that moment I recalled more or less by heart the verses of the riddle of the princess in that opera, to which the solution is hope: “In the gloomy night flies an iridescent ghost./ It rises and opens its wings/ on the infinite black humanity./ The whole world invokes it/ and the whole world implores it./ But the ghost disappears with the dawn/ to be reborn in the heart./ And every night it is born/ and every day it dies!” These are verses that reveal the desire for a hope. Yet here that hope is an iridescent ghost that disappears with the dawn.

“See,” says Pope Francis, “Christian hope is not a ghost and it does not deceive. It is a theological virtue and therefore, ultimately, a gift from God that cannot be reduced to optimism, which is only human. God does not mislead hope; God cannot deny himself. God is all promise.” —Pope Francis, A Big Heart Open to God

It is tempting to run from our undesired behaviors, to hide them, or (in some form of karma) to do more good to prevent the bad. Recognize your weaknesses courageously, learn from them, and make them strong.