Doctrine Archives - FAIR

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In his April 2026 General Conference address, “Eternal Marriage Is an Eternal Journey,” Neil L. Andersen teaches that eternal marriage is not simply a sacred moment at the altar; it is a lifelong and eternal process of becoming more like Jesus Christ.

While the wedding day is filled with hope and promise, the reality of marriage raises an important question: What sustains a relationship not just for a lifetime, but for eternity?

“Our eternal marriage is not a short-term experiment but a journey, an eternal journey of becoming who God desires us to become.”

Common Criticism: “If marriage is right, it shouldn’t be so hard.”In a world where confidence in lasting marriage is declining, some assume that difficulty in a relationship is a sign that something is fundamentally wrong.

Fallacy at Work: Effort Equals FailureThis belief assumes strong relationships should feel easy, struggle indicates incompatibility, and lasting commitment should not require ongoing effort.

Doctrine: Marriage Is a Refining Covenant JourneyElder Andersen teaches that eternal marriage is designed to refine us, not simply fulfill us.

Within this covenant relationship, we develop Christlike attributes: sacrifice, charity, patience, and peacemaking.

Marriage becomes a spiritual crucible—a place where we are shaped over time.

Elder Andersen’s CorrectionElder Andersen reframes marriage as a process of becoming, not just a state of happiness.

Even with preparation, weaknesses remain. Growth is required; repentance and forgiveness are essential.

Difficulty is not a sign of failure. It is part of the design.

SolutionWhen we see marriage as an eternal journey, we stop expecting perfection and start embracing growth.

Living Apologetics: Growing Together Over TimeElder Andersen shares powerful real-life examples of couples who faced mental health challenges, physical illness, and unexpected hardship.

Yet through it all, they chose to stay faithful, serve each other, and trust in their covenants.

Their strength did not come from ease. It came from faith in Jesus Christ, reliance on the Holy Ghost, and commitment to each other.

“Keep your hope in each other and in Jesus Christ.”

Marriage is strengthened not by avoiding difficulty, but by facing it together with faith.

Practical Apologetic Use If someone says: “Marriage shouldn’t be this hard.”You can respond: “Elder Andersen teaches that marriage is meant to refine us. The challenges are part of what helps us grow into who God wants us to become.”

Ways to Apply Today1️⃣ Choose patience in a moment where it doesn’t come naturally.2️⃣ Strengthen your relationship through a simple act of service or kindness.3️⃣ Turn to the Holy Ghost for guidance in your relationships.

Keep This Talk With YouElder Andersen reminds us that eternal marriage is not sustained by human strength alone. It is sustained by Jesus Christ.

Through Him, couples can endure hardship. Grow in love. Stay true to their covenants.

This week:

Be patient. Growth takes time.
Be faithful. Keep your covenants central.
Rely on Christ. He strengthens what we cannot sustain alone.

In doing so, struggles become refining, weakness becomes strengths, and relationships become deeper and more enduring.

We begin to understand what God intended all along: Marriage is not just about staying together. It is about becoming something eternal, together.

How can I more intentionally grow—not just endure—in my most important relationships?

The Consider Conference series by FAIR offers an in-depth look at recent General Conference talks to help members of the Church of Jesus Christ of Latter-day Saints navigate common questions, misunderstandings, and criticisms. Each post provides doctrinal insights, historical context, and practical ways to apply gospel principles in everyday conversations. Through this series, we hope to equip readers with faith-promoting resources that encourage thoughtful reflection, respectful dialogue, and a stronger foundation in gospel truths, fostering both personal conviction and meaningful discussions with others.

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What Does it Mean to be a Prophetess?by Autumn Dickson

In a day and age where many are curious as to why women can’t hold specific positions in the church or be ordained to priesthood offices, reading about Deborah the prophetess can be confusing. Here is a verse that describes her as a prophetess.

Judges 4:4 And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time.

If Deborah can be a prophetess, can we have a prophetess in our day? What does it even mean that she was a prophetess and what are the implications for women in the latter days?

I think it’s important to note that I’m not an official representative of the church. However, I’d like to share some of my own perspectives and interpretations surrounding Deborah and what it means as a female Latter-day Saint.

But first, some context.

Judges is a book of scripture that describes the time period when Israel had no king. Joshua, the prophet after Moses, died, and there was no prophet that directly succeeded him. We don’t know exactly how long it took before the Lord called another centralized prophet (Samuel), but educated guesses suggest 300-450 years.

As a society, they had the Law of Moses, and the government could be described as a tribal confederation. Despite having a law given unto them from God, they often fell in with Canaanites and found themselves in varying levels of apostasy.

Sometimes, in response to the Israelites finding themselves in trouble, the Lord would send a “judge.” The way that we define “judge” is not necessarily accurate in this particular book of scripture. In this context, a judge was a charismatic military leader that would help Israel. There were some major judges such as Samson; there were other minor judges that would help regions rather than the entire nation of Israel.

So who was Deborah?

Deborah was one of the major judges sent by God to help Israel. She was a judge in every sense of the word. She was a military leader, but people also literally went to her for guidance to settle their problems. She was also a spiritual leader over the nation of Israel.

Was she a prophet? The scriptures describe her as a prophetess, and she led all of Israel politically and spiritually. But was she a prophet in the way that we define “prophet” in our day?

At this point, I think it’s important to clarify what it means to have a prophet.

Definition One. The way that we usually define “prophet” in our church in the Latter-days is unique. It’s not just someone who studies the scriptures and knows them really well. It’s not just someone who receives revelation. When Latter-day Saints speak of prophets, we are often describing the man who has the authority to speak for God on behalf of the entire church. He is the only one with spiritual jurisdiction to lead (under Christ) the church. He holds all of the priesthood keys.

And yes, he is a male.

We don’t know if that will ever change. I don’t know if it’s doctrine that means this particular role will always be male, or if someday the Lord will use His unchanging love and wisdom to adapt His church according to circumstances as He has throughout the course of history.

But there is also a broader definition of this term, “prophet.”

Definition two. Anyone can have the spirit of prophecy which is defined as a “testimony of Christ.” We know that Jerusalem had centralized prophets in ancient times as well as lesser “prophets” who would also be sent by the Lord to teach and call upon people to repent. I am not a prophet in the sense that I hold all the priesthood keys or can define doctrine on behalf of the Lord for the entire church. However, I have come to view myself as a prophetess within my own family. Beside my husband, I lead our home. I receive revelation on behalf of our kids and what we need to do. I learn the will of the Lord for our family. I fulfill so many of the “prophetic” responsibilities often associated with prophets; I simply do it within the context of my own family. Most importantly, I am a witness of Christ to my family.

What kind of prophetess was Deborah? With the information we’ve been given, I feel pretty safe assuming she was the second kind of prophet. The Lord had declared that priesthood responsibilities would go through male descendants of Aaron and the tribe of Levi. Deborah was not ordained nor did she hold any keys.

So Deborah was a prophetess but not necessarily how we often define it in our day.

Perhaps there are some who are disappointed by this news. Perhaps there are some who hoped that because Deborah was a prophetess, we could have one in our day. Perhaps there are some who cling to the idea that things will change and long for the day to see a prophetess lead the church. I don’t know whether that will be a thing. If anyone has any insight into that particular doctrine, feel free to comment. But as far as I know, we don’t know.

Here’s what I do know.

Deborah doesn’t need to be disappointing. In fact, if we understand her properly, we should be exultant. If we understand what the Lord would like to bestow upon His daughters and His sons, then we would hold no fear. Deborah is excellent proof of what the Lord would have all of us do.

Deborah may not have been a prophetess in the modern sense of the word, but guys! She was still a prophetess! She was a national leader, and people followed her. She changed Israel. She made a difference. She has been regarded with respect by millions who learned about her generation after generation.

And she didn’t need the priesthood keys to do it.

The Lord is wonderful and wise and set up a priesthood organization with offices and keys. I know that can be a painful sticking point for some. I understand that. I’m personally grateful for this organization, but I can simultaneously understand why it’s painful. But that’s not really my point today.

My point is that you have all that you need to become everything God wants you to become, and He has much more in mind for you than you have for yourself. This has implications for men too. About 3-5% of men will hold priesthood keys at any given time in the church. That number jumps to 10-20% of men who will hold priesthood keys at some point in their lifetime.

BUT YOU DON’T NEED KEYS TO MAKE A DIFFERENCE AND CHANGE THE WORLD.

No one came to Deborah and ordained her as a prophetess. The bible doesn’t tell us how she rose to that role, but I have my guesses as to how it happened.

It happened because she was a faithful daughter of God who chose to follow the Lord wherever He chose to lead her.

Following the Lord and handing your life over to Him in faith (female or male) does not mean you will be recorded for people to pore over your life story for generations to come. It doesn’t mean you’ll be famous or even particularly loud. But if that’s what you’re looking for, then you’re in the wrong place anyway.

I love the example of Deborah, if for no other reason than her story means that I can be a powerful tool for the Lord regardless of what mankind recognizes in me. Regardless of whatever official roles I’ve been given, I could part seas or change lives. Really what it comes down to is what the Lord wants for me and what He’s trying to teach me. Having enough power to change the world isn’t really the question here; the Lord will give me everything I need. The true question is whether I will give my life over to Him in whatever capacity He asks.

I have as well as I can, and I love my life.

I testify that we have everything we need to do everything the Lord wants us to do and become everything He wants us to become. I likewise testify that He has much more in mind for you than you have for yourself. If you (female or male) feel left out because you can’t be or aren’t a bishop, then hold tight. The Lord has much bigger plans for you. He loves you so much. You are so important to Him. It would be silly to ask more from Him when He already plans on giving you everything that He has.

Autumn Dickson was born and raised in a small town in Texas. She served a mission in the Indianapolis Indiana mission. She studied elementary education but has found a particular passion in teaching the gospel. Her desire for her content is to inspire people to feel confident, peaceful, and joyful about their relationship with Jesus Christ and to allow that relationship to touch every aspect of their lives. Autumn was the recipient of FAIR’s 2024 John Taylor Defender of the Faith Award.

The post Come, Follow Me with FAIR – Judges 2–4; 6–8; 13–16 – Part 1 – Autumn Dickson appeared first on FAIR.

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Start HereQuestion###### Did God Command Violence in the Book of Joshua?

Short Answer###### The book of Joshua contains some of the Bible’s most difficult passages about violence, conquest, and divine judgment. Paul Bryner argues that Latter-day Saint theology offers several faithful ways to understand these texts, including the possibility of ancient hyperbole, incomplete or competing textual traditions, divine accommodation to human weakness, and the principle that God acts according to justice and wisdom even when humans do not fully understand His reasons.

Key Takeaways ###### The Hebrew concept of herem refers to something devoted entirely to God and removed from human use, often through destruction. * ###### Archaeology and the book of Judges suggest the conquest of Canaan may have been slower and less total than some Joshua passages describe. * ###### Ancient Near Eastern conquest accounts frequently used exaggerated military rhetoric. * ###### Restoration scripture allows for scriptural fallibility while still affirming divine inspiration. * ###### God may accommodate human weakness and work through imperfect agents. * ###### The presentation strongly cautions against using Joshua to justify modern violence or extremism. * ###### Latter-day Saints should prioritize charity, peace, and the example of Jesus Christ. Summary SummaryThis presentation examines the conquest narratives in the book of Joshua, especially the concept of herem*—the total consecration and destruction of Canaanite cities—and addresses why these passages are frequently criticized as morally troubling. Paul Bryner argues that Restoration doctrine provides additional tools beyond traditional Christian apologetics for understanding these texts. He explores textual tensions within Joshua itself, including contradictions regarding the completeness and speed of the conquest, and discusses archaeological evidence suggesting that Israelite settlement may have been more gradual and less violent than some biblical passages imply.

TheodiciesBryner presents three major approaches, or “theodicies,” for understanding the conquest narratives. First, he explores the possibility that biblical texts may preserve multiple competing traditions, including hyperbolic conquest rhetoric common in the ancient Near East. Second, he argues that God may accommodate human weakness and moral immaturity, allowing lower laws or imperfect human instruments to accomplish divine purposes. Third, he examines the possibility that, if God did command the conquest directly, He had morally sufficient reasons grounded in justice, covenant, and the wickedness of Canaanite society. Throughout the presentation, Bryner emphasizes scriptural fallibility, prophetic interpretation, moral caution, and the importance of preventing modern misuse of violent scriptural narratives.

TL;DR TL;DR (Too Long; Didn’t Read)Paul Bryner examines the violent conquest narratives in Joshua and argues that Latter-day Saints have several faithful ways to understand them without rejecting God’s goodness. He explores ideas such as ancient military hyperbole, competing biblical traditions, scriptural fallibility, divine accommodation, and the possibility that God had morally sufficient reasons for judgment upon the Canaanites.

Bryner ultimately cautions against using Joshua as justification for modern violence and argues that disciples of Christ should prioritize peace, charity, humility, and careful interpretation of scripture.

Introduction IntroductionThanks for having me. It’s good to be here again. I’d also like to thank my wife Kate for helping me with my slides.

Violence in the Scriptures and the Goodness of GodToday I’m going to be talking about the book of Joshua, particularly the conquest narrative within the book of Joshua. Critics of Christianity and the Bible typically point to Joshua and the violent narrative as a way to condemn God and question his goodness, as well as to question the goodness of the Bible and Christianity.

And while Latter-day Saints will make similar arguments to many other Christian groups in defending Joshua as scripture, I argue that restoration doctrine gives us additional arguments we can make. They are, in many ways, more effective than arguments made by other Christians. That can help us reconcile the difficulties of the book of Joshua with the goodness of God.

Promised Lands and the Eviction of the WickedWe’re pretty familiar with the concept of a promised land as Latter-day Saints. It is not only in the Bible. It’s also in the Book of Mormon and even the Doctrine and Covenants, and the Pearl of Great Price.

There’s an underlying notion that any promised land has a conditional residency. You can only stay in the land if you abide by the covenant. And this is a familiar pattern.

Wicked nations are evicted from the land that they’re staying in. But this eviction process is pretty brutal, often. Sometimes they’re outside groups who come in and perform this function. Other times it’s an internal conflict, like with the Jaredites.

But what’s difficult about the Joshua narrative (and what raises a lot of questions, I think) is that it’s God’s covenant people who are commanded to do this ‘ousting’. And in particular, the violent manner of it is disconcerting to a lot of Christians and is frequently criticized.

The Problem of EvilAs I studied the book of Joshua, it occurred to me that, in many ways, the critiques that critics bring against the book of Joshua are simply a subset of the philosophical “Problem of Evil.”

This is a dilemma—or trilemma, rather—that dates back thousands of years that tries to reconcile God’s perfect goodness with his ability to do anything, his omnipotence, and the existence of evil. Christians and other believers have wrestled with this for millennia. And they have made arguments known as theodicies that reject or qualify one of these premises in order to maintain theological truths, to hold that God is still good.

The Joshua Problem of EvilLooking at the book of Joshua, I think we can take these same premises and narrow them in. We can add an additional premise of scripture being accurate. And we have what I would call “The Joshua Problem of Evil.”

These premises, like the others, cannot all be true together. One or more of these would need to be qualified or rejected.

Premises and TheodiciesI argue that Latter-day Saints ought to still hold that God is perfectly good, or omnibenevolent. Scripture seems to make that clear. God doesn’t take any joy in our suffering.

But I would argue that these other three premises can all be rejected. Latter-day Saints need not reject all of them, but can. And knowing all the available arguments that can be made within scripture helps Latter-day Saints to have a very strong defense to critiques of the Bible and the Joshua story.

I’d say that each rejection of one of these premises could be its own theodicy. So I’m going to organize my lecture today around these three theodicies that I think Latter-day Saints can bring to help us justify the book of Joshua.

Old Testament InaccuraciesSo our first theodicy, in the order I’d like to take it, would be that the Old Testament—or how we read the Old Testament, rather—may inaccurately portray:

the Israelite conquest,
the nature of it, and
the violence of it.

In order to make such a claim, I think we ought to analyze the narrative itself and what we see going on.

The Concept of HeremThe critical term that the narrative revolves around (and that makes the conquest so difficult) is the concept of herem. You may have heard this term, perhaps not. It’s the Hebrew term within the Joshua narrative that describes what the Israelites do to the Canaanites in specific passages.

At its root, this Hebrew root means to ‘set something aside from regular human use’. Latter-day Saints are familiar with a concept of consecration, such as Edward Partridge in Jackson County, where individuals can consecrate something to God and still use it. But herem, conceptually, is a consecration to God where something is not used. It’s banned from human use.

And to permanently ban something from human use, it would be destroyed. So there’s often an implication of destruction with the verb. Some scholars, like John Walton, have contested whether that’s actually occurring, but the evidence and the fact that herem often occurs with the use of a sword seems to indicate that destruction is occurring.

In the Joshua narrative, God tells the Israelites that many of these cities that they’re to take over—these Canaanite cities—ought to be herem. The entire city is banned from human use and thus must be destroyed. For goods or animals, this would mean simply not using them or killing the animals.

This is a much darker concept when applied to humans, and especially performed by other humans.

Herem in the Old TestamentSo where do we see herem in the Old Testament? The use of herem is particularly limited to the conquest narrative. It does occur in other places, but the use of herem upon other humans is especially involved in the story of Israel coming into the promised land.

It’s not all found in the book of Joshua per se. Moses, in some initial battles, commands the Israelites to perform herem on Canaanite cities in very southern Canaan, like Arad. And Joshua leads the Israelites into Canaan and performs herem on many cities there.

It does happen in other places, but really the bulk of it is this conquest narrative.

Herem in the Ancient Near EastHerem, however, is not an exclusively Israelite concept. We find inscriptions by Israel’s neighbors a few centuries later that use the same term to describe a total destruction of a city as part of a military conquest.

This is a Moabite inscription here, and we can see that they use the root herem, meaning they are performing herem on individuals.

We also see it in an ancient Sheba inscription as well. So it’s not exclusively Israelite.

Textual Conflict in JoshuaTo explore why the text of Joshua might not correctly portray the conquest, I think we have to look at some real or perceived conflicts we see in Joshua between how facts are reported.

In particular, we’ll look first at the scope and the speed of the conquest.

Total vs. Partial DestructionWe see some passages that seem to indicate that Joshua and the Israelites following him have a very complete and total conquest of Canaan, where everything is destroyed, there are no enemies who are not defeated.

And other passages, especially in the book of Judges, seem to indicate that it wasn’t a total destruction. Many cities remained undefeated. And so there’s some tension there.

Speedy vs. Slow ConquestThe speed is also somewhat disputed, you might say, or internally conflicted. We see prophecies by Moses that the conquest process will take years and will come little by little. However, passages like this say that Joshua took the whole land immediately, at one time.

What’s the preferable narrative? What do we lean on?

Archaeology does support the Judges narrative more than the Joshua narrative of a slow conquest, and in fact indicates that much of Israelite settlement of the Holy Land may have been peaceful, especially in the highlands of Ephraim and Manasseh.

We see some distinctive pottery emerging at that time and settlements that seem to be clearly Israelite. There’s no pig bones, which is quite notable, and we know that Israel does emerge there.

However, many of the sites noted in Joshua as having been defeated by Joshua continue to have Canaanite material culture.

Archeological FindingsIn fact, secular scholars would probably assert that Israel is actually an outgrowth of Canaan. We would probably beg to differ as Latter-day Saints and say that these are distinct cultures, but it shouldn’t surprise us that much of the material culture we find on the ground between Israel and Canaan is very similar.

Abraham, for example, seems to come from this West Semitic background. And Israel leaves Egypt with Canaanites, enters the Holy Land with strangers, and they very rapidly adopt Canaanite culture.

In fact, the scripts are very similar. You could see the similarity of this Israelite ostracon from Khirbet Qeiyafa with this Phoenician inscription up here. The language is mutually intelligible. And so this really shouldn’t surprise us.

We might ask Book of Mormon readers: would you expect the remains of the city of Zarahemla to seem more Mulekite or Nephite when Mulekites are the dominant population—even if Nephites are the ruling class?

Why might we not want to rely on archaeology too much? Well, we’re making a faith claim here, and we shouldn’t allow science and findings that are definitionally tenuous to control our faith-based conclusions.

Some evidence does seem to fit the Joshua narrative, like the burning of Hazor, and we see a lot of miracles in the Joshua narrative as well. We as believers in miracles shouldn’t totally discount them. It also doesn’t explain away every instance of herem.

Explaining Discrepancies in JoshuaSo what do we do with these two conflicting trends or ideas in the conquest narrative? It may be that they aren’t conflicting at all necessarily, and that the more complete conquest and faster conquest is mere hyperbolic rhetoric.

We see things like this in a lot of contemporary inscriptions in the Near East. It’s common for kings, when they recount battles that they had, to inflate their success. This helps the name of the king and their deity.

For example, Sennacherib, the Assyrian king, seems to inflate his successes far beyond what we see in Second Kings. And it’s no wonder. Who wants to emphasize having a miraculous loss?

This appears in Egyptian sources as well. This is Ramesses’ relief of the battle of Kadesh, where he vastly overexaggerates his own role in the battle and the success of the Egyptians.

So, where else might these come from if it’s not just a rhetorical flare in part of the text?

I think a more convincing argument is that we have separate traditions that have been weaved together within the conquest narrative. One of a complete and rapid conquest, and another that’s longer and more partial.

And this seems to be the scholarly consensus—that we have these separate sources that have been stitched here.

And it’s notable that between these two sources, the one that mentions a complete and speedy conquest tends to also favor the use of herem—the violent death or execution of all Canaanites, including women and children.

Maybe that’s rhetorical as well. Maybe it’s not. But we might have these two separate textual traditions here.

Divine Commands Regarding ConquestWe also see this with commands. I mentioned the herem passages seem to go with a complete destruction. These are the herem commands given by Moses. We can see here that Moses tells the Israelites to cast out these seven Canaanite nations and to herem them, to have no mercy on them, and to save nothing alive that lives.

These are pretty dark and are cannon fodder for attacks on the Bible, often, and portraying God in an extremely negative light.

However, these aren’t the only commands regarding the conquest. I put a few other verses up where we can see that the focus, rather than on destruction of the Canaanites, is on the land itself.

God notes that He is the agent doing this, and any destruction that occurs is either done by God or directed towards the idolatry and the idols of the Canaanites. And this seems to indicate that there might be a tradition of a more peaceful conquest.

Resolving Command ConflictsLooking at these separate trends of whether God commanded herem or not, and whether Israel did it, leaves a few possible families of responses, all of which can be effective in answering what happened in the conquest.

Though if Israel did not get commanded to do the conquest and did not do it, then these difficult herem passages about the execution of children wouldn’t have bearing on us.

Following that train of thought, several scholars have suggested that maybe this was the original real tradition—that God simply commanded them to dispossess the land and fight however much they might need to, which is still violent and uncomfortable, but much less so than the execution of women and children, or herem.

Additionally, Israel has a reputation as they enter Canaan. Rahab notes that everyone’s heard they’re coming. So those who remain in each of these cities are presumably there because they intend to fight. That’s probably mostly men and military leaders.

Some have suggested that maybe these ‘cities’ referrins to “military forts,” which also makes things a little better.

And Moses and Joshua seem to offer peace to at least some Canaanite cities before the destruction occurs. Rahab and the Gibeonites are also individuals who managed to escape these violent commands by seeking mercy. And perhaps that was available to everyone.

Nephi’s Description of ConquestNephi’s description of the conquest is interesting. It would be nice if the Book of Mormon could resolve this one way or the other and tell us whether this complete destruction with herem is more accurate or this alternative one.

It seems to me that Nephi’s description leaves either tradition open. He notes that destruction occurs, but the destruction is done by scattering rather than by herem. And the focus seems to be on the land.

So both of these seem to be viable original traditions that Latter-day Saints could assume is what actually occurred.

It would also be nice if we could tell from other sections of the Book of Mormon whether the brass plates that Nephi had (which are presumably more accurate) favor one of these traditions or another.

There’s some exciting research on this by LDS scholars. John Welch, for example, has several articles where he sees the book of Deuteronomy being used within the Book of Mormon. Which might suggest that this herem tradition, which is primarily in Deuteronomy and Joshua, may have been well known and understood among the Nephites.

However, others 1 have argued that Laman and Lemuel, in other ways, seem to be:

more aligned with the ideas in Deuteronomy, and
to be Deuteronomists.

So it’s unclear which narrative is favored.

Mormon is aware of this miracle of the sun seeming to stand still in Helaman 12:15. That happens in the conquest narrative. And he could be referring to that, but we can’t conclude simply from that verse that this is a peaceful process.

Biblical FallibilityWe should also note that Latter-day Saints doctrinally are very firm on the concept of scripture being fallible and yet inspired.

It would be really nice if the Joseph Smith Translation cleared this up for us, but scholarship on the Joseph Smith Translation makes it clear that this isn’t necessarily a total return to an original or a condoning of everything that exists in the text.

And so we always have the option of:

saying that things in the text, especially those which have very little theological relevance to us (unlike the resurrection of Christ) can be dispensed with, can be understood as an error. However:
we’re warned not to condemn the things of God with the things of man. Don’t throw out the baby with the bathwater.

How do we do that?

Scripture Corrects ScriptureHow do we do that? I think there’s a lot of different ways we can go about it. But here I would say that if a scripture seems to be contradicting scripture, we are probably and confidently justified in questioning which passage should take priority.

That’s not rejecting scripture. That’s trying to understand it.

Joseph Smith, commenting on his translation process, notes that he sees contradictions in the text and he doesn’t feel compelled to believe it. And so he renders it as it should be.

And we have teachings of living prophets and a hierarchy of truths that we can use to know which conflicting passage should win out.

I think that with these two traditions in Joshua seeming to compete, we are justified in accepting either one as viable. We’re not condemning scripture, we’re prioritizing a passage.

God Accommodates Human ShortcomingsOn to the second theodicy. I would argue that because God is compelled by His character to act in certain ways, He must accommodate human shortcomings as part of His character.

And because of this, the revelation that He gives to mankind must be tailored to:

their understanding and
their moral readiness for that knowledge.

Ben Spackman’s done a lot of great work on the concept of accommodation in creation.

Divine Accommodation and Ignorant AgentsI would also argue that this accommodation process requires God to share things that people are ready to hear. Which means that:

the revelation He gives may not be a complete showing of His will.
God can use human agents and give them messages that aren’t necessarily what He would like to give them if they were prepared to have it.

Because of this, God can use ignorant agents as divine instruments. And I would argue that God can accomplish His purposes on the earth, and orchestrate large-scale political things or judgments upon nations, using other wicked individuals.

And they may be somewhat aware (or may not be aware) that this is occurring. At the same time, the fact that God is orchestrating these things through them does not indicate that God approves of the behavior that they’re using to accomplish this.

An Example From IsaiahI think we see this clearly in the book of Isaiah describing the nation of Assyria. Isaiah says that God is using Assyria as the rod of His anger to punish His covenant people. But Assyria doesn’t necessarily know that He is doing so.

And the manner in which it does it is displeasing to God and brings judgment. That’s a great example.

Mormon also teaches us that, in general, it is by the wicked that the wicked are punished.

There are instances when righteous individuals commit violent acts. Nephi might be an example. I think Patrick Mason in his book might dispute whether Nephi ought to have executed Laban. I think I disagree, but it’s a compelling argument.

But this seems to be the exception.

The Babylonians
The Persians
The Romans

These are biblical nations that bring judgment upon God’s covenant people despite their being Gentiles (who are living a lower law than even Israel is).

We see this with the Lamanites, too.

“Less-Than-Divine” Divine CommandsIn case you’re not convinced that God can share something less than divine–that that’s actually contrary to what He would give us–Jesus seems to say that this occurred with Moses’s divorce laws.

When asked about it, Jesus says that Moses, because of the hardness of the hearts of Israel at the time, gave the law. (He) allowed this very free system of divorce. But that it’s not what God would have intended.

Restoration scripture paints this picture much more clearly. It says that Israel almost received a higher law. Then they became unworthy of it and received this lower law just before the conquest.

God explicitly accommodated them with a lower law of carnal commandments.

Herem in the “Law”I would also argue that herem is a part of the Law of Moses. It’s certainly in the books of Moses. It is a commandment given by Moses to the Israelites in this spiritual state where they needed to be accommodated.

It’s found in the books that the rest of the commandments are given in. And in that sense, herem seems to be an explicit accommodation of Israel’s sinful state.

We know that this is a concept that Israel’s neighbors know about. Maybe they are familiar with this idea, and God allows them to accommodate it.

In the spiritual state they’re in, He couldn’t give them a higher law and let them abide by it. And so, He used them as ignorant agents to bring judgment upon the Canaanites.

Difficulties with Divine AccommodationWhy might we not want to lean too far on accommodation?

Joseph Smith indicates that the ancients may have known God’s ways better than we assume. (Though I think the passages talking about the wickedness of Israel might negate that to a degree.)

We also wouldn’t want to malign Moses or Joshua. Especially when Joshua is the namesake of Jesus and is a type of Christ as well.

Also we see miracles in the conquest even though Israel seems to be wicked at the onset of the conquest, right? The walls of Jericho tumble. Stones come from the sky.2 The sun seems to stop in the sky.

Why wasn’t this all just done miraculously? It’s unclear. Maybe that’s a separate tradition.

America Colonization AnalogyA lot of the criticisms that I’ve read of the book of Joshua attacking the Bible compare this conquest of Canaan to other events in history to try and paint it as horrific.

But I think that comparing the Israelite conquest to the American colonization can actually be really insightful because we have scripture about the American colonization from Nephi.

When Nephi describes the colonization process in the Americas, he seems to use these broad terms to describe prosperity and lack of success. He says that the Spirit of God and the power of God are upon these Gentiles who come over, and that’s why they prosper.

And the wrath of God is upon the individuals who are already there, and they begin to not prosper. He seems to use it as a shorthand for prosperity.

And the question is: does this indicate that these individuals, on the one hand, were totally wicked and that these other individuals were totally righteous, were perfectly aligned with God’s will?

Nephi calls that into question.

God Uses Imperfect IndividualsHe says that even though these individuals are humble and are empowered by God, because of missing passages in the Bible, they stumble exceedingly. Satan has great power over them.

And he seems to be saying that God is using these individuals to accomplish a purpose that He intends, while He doesn’t necessarily approve of all the methods by which it is being done upon the ground.

This may be the same with the conquest of Canaan. Perhaps there’s a difference because God is directly commanding, but that difference seems to be slight to me.

Other Gentile individuals claim to be commanded by God or said to be directed, like Cyrus. And that doesn’t necessarily mean that he lived God’s covenant completely.

Furthermore, the book of Judges, when describing how God empowered political champions of Israel, uses the phrase “the Spirit of the Lord came upon them” to describe Samson, Ehud, Jephthah, Gideon, even though these individuals were involved in behavior that we would probably find offensive.

Samson most of all—his behavior with Delilah and his violence. But also the potential child sacrifice by Jephthah, assassination, Gideon turning to idolatry.

And so perhaps this notion of divine power or spirit doesn’t map on entirely to understanding God’s ways.

And similarly, God can intend for consequences in the world broadly without approving how they are done.

In that sense, anything evil that occurs is not on the heads of the Israelites. It passes to God, and we have a general Problem of Evil question that goes beyond the scope of this.

If God Commands, He Has a ReasonFinally, the third theodicy. If God had commanded the conquest, if we agree with the text, then He had a reason for doing so.

To explore this question and whether the Canaanites deserve it, we have to look at who the Canaanites are.

The Canaanites and Their WickednessIn the book of Genesis, Canaan is one of Noah’s grandsons. He’s cursed for these mistakes that his dad makes, and this seems to pass down to his lineage.

There are these seven Canaanite nations. (though sometimes Canaanite is considered to be a sub-nation. The terminology is unclear sometimes. The phrase “inhabitants of the land” is more common.)

The difficulty is that we don’t have texts that claim to be Canaanite that tell us about their culture or who they were necessarily.

We have texts from up in Ugarit that seem to be too far away to be explicitly Canaanite, even though their ideas and concepts of deity seem similar.

So we have to rely on scripture, for the most part, for our conclusions about Canaanite culture.

What does the Bible say?The Bible says that the reasons for the conquest are:

The wickedness of the Canaanites and their infectious idolatry. But also,
The promises made to the patriarchs.

And Moses explicitly says that it’s not because Israel’s righteous. It’s because they’re more righteous. That’s what Nephi says too.

In our day, Canaanite sinfulness is kind of laughed at. Many of the passages describing Canaanite sin are sexual in nature. With the way that sexual ethics have changed over time, many moderns are skeptical of the fact that the Canaanites were really wicked.

Even some Christian scholars, like John Walton, seem to contend that the Canaanites were not really wicked.

But Nephi tells us that “they rejected every word of God”. Presumably he has more knowledge on that.

He suggests that they had prophets of their own and explicitly argues that they were not righteous.

The Sins of the CanaanitesWhat are the sins of the Canaanites? If we put them together, we might have a list something like this.

They’re generally wicked and denying God’s prophets, and their idolatry is especially dangerous. That’s mentioned the most.
But they also sacrifice children or offer them in the fire to Molech.
They have these unsavory sexual sins.
They have improper divination.

And that’s what we get in scripture.

Outside of that, archaeology seems to suggest that these Canaanite cities are extremely stratified. 3 And some have said that there are economic sins going on as well. 4

If we read the Amarna letters into Canaan, if those count, then we see that we have forced labor and roving bandits and these competing, sneaky city-states.

And putting all this together, we see that perhaps society wasn’t so good.

Saving Unborn Spirits from WickednessMaybe the conquest occurred because God didn’t want unborn spirits to come to earth and live a life where they would almost certainly become wicked.

I lean away from this justification that comes up often in the flood. John Taylor seems to suggest that that may have been why the flood occurred.

I think that a more scriptural answer is to say that:

For a variety of reasons, God caps a society at a certain threshold point of corruption when He won’t allow it to exist further.

And maybe the welfare of future spirits is one of those. But there are other reasons that we might want to lean on more.

Long Canaanite Repentance Period GrantedWe might also note that the Canaanites had a long time to repent.

Abraham has a nightmare where God tells him that his descendants will be in slavery for centuries while they wait for this land to be ready, while they wait for the Canaanites to be wicked. Which is a high price to pay.

But they’re in the land a similar amount of time to the Nephites being in the land after Christ visits or the Israelites being in their promised land. So they seem to have a long time.

Nephi tells us that they knew about God, and other scripture tells us that there’s a general moral awareness among all mankind that lets us be held accountable to a degree.

Even if they didn’t know that much, they are kept in the land according to Judges as a scourge upon Israel. Just like the Lamanites are in the Book of Mormon, who also knew less.

So either way, I think we could say that they’re treated according to the amount of knowledge that they had.

Whole Group Blessing or DestructionWe won’t get into this too much here. But ultimately, any group punishment concept or group blessing concept—we might call corporate identity—must be addressed when looking at these macro-scale actions of God.

Why is it justified? It’s not always clear, but this is something that plays into this. It ought to be treated separately and is worth acknowledging.

The Most WickedFinally, despite all these Canaanite sins that we see, we don’t have to necessarily argue that they were the most wicked.

When certain Galileans died, Jesus tells His disciples not to assume that because these individuals suffered horrible things that they were the most wicked.

He says, “You might be just as wicked,” and ultimately we all perish if we don’t repent.

Justification of ViolenceThe Doctrine and Covenants gives us some additional insights on when violence is justified.

God says that the law He gave to His ancients is that they shouldn’t go to battle unless God commands it. But He also says that they should first lift a standard of peace. And then He will command or justify.

This seems to be the case in the Canaanite narrative.

However, the Doctrine and Covenants also seems to assume that God’s people are lifting a standard of peace in response to an aggression, up to three times. Whereas the Israelites seem to be the aggressors in this case. It’s not as clear that this lines up perfectly.

Reasons Beyond Our UnderstandingFinally, if we don’t like the textual reasons, we can always note that God has a reason for everything He does.

If He did command this, then He has a perfectly rational and just reason for doing so.

This is frequently criticized by critics of Christianity as a non-argument. But really, it’s trusting God’s ethos.

In fact, we’ve been warned by our leaders that in some cases, putting forward arguments and explanations when we don’t know what’s going on can be harmful. If we lean on it too much, it causes harm to others.

Job and Skeptical TheismI think we see this philosophy of trusting that God has a reason most in the book of Job.

Philosophers might call this “skeptical theism”. You’re a believer in God who is skeptical about whether we can understand God all the way.

In the Book of Job, Job questions God while he’s suffering. Job takes Him to task and asks Him to appear.

And when God does appear, He reminds him that Job wasn’t there when the world was created. God was. God has knowledge for what He does. And Job doesn’t have the status to be questioning God.

Maybe it’s more friendly how Isaiah says it:

God’s ways are higher than our ways.

And Jacob says it’s actually impossible that we can find out all His ways.

Not Divine Command TheoryWe would do well to differentiate this, I think, from Divine Command Theory.

Socrates, talking to Euthyphro, talks about how it’s philosophically problematic to believe that something is good because a divine being commands it, rather than having it be a set principle.

Sometimes critics make a straw man argument that we believe in Divine Command Theory. Especially with instances like early Church polygamy and the discredited Happiness Letter.

But this also comes up in the conquest story, the beheading of Laban, the binding of Isaac.

However, we see reasons given consistently. We also know that God does everything He does in wisdom. He has reasons for doing so.

And where an explicit reason isn’t given initially, it’s often because someone knows God enough already that they have a reason.

Perhaps the danger for believers in putting skeptical theism forward too quickly is that we are doing so because we’re rejecting the textual justifications.

We’re saying that the Canaanites couldn’t have been that wicked. God could not have been that angry.

I think that’s theologically dangerous as well.

One thing Joseph Smith didn’t like about the creeds of his day was that they set up stakes or boundaries for God and worshippers. They said, “This is the definition—you can’t go outside this.”

It prevented people from understanding God better.

Paul, writing about the history of Israel, seems to be convinced of both the goodness and severity of God.

And this is certainly the most intense passage in the Old Testament. But I would suggest that maybe we shouldn’t rule it out.

Modern-Day ApplicationsFinally, I think the danger of this passage (and what’s critiqued most often by critics) is the fact that this could create dangerous precedent.

How do you take instances where God commands or allows violence in scripture and foreclose that from improper applications by people who are going to claim it or who are mentally ill?

We’ve had the Laffertys and the Daybells in the past few decades, but the book of Joshua is on a massive scale.

We saw a lot of conquest rhetoric involved in the colonization of the Americas, for example. And there’s some scary stuff there.

How do we prevent that from being improperly done?

One thing that we can do is to argue that perhaps the book of Joshua doesn’t accurately depict the conquest. Maybe herem didn’t actually occur.

If so, there’s still a displacement. If we believe Nephi, there’s some kind of conquest, but maybe not the extremeness that we see in the book of Joshua.

But either way, we’re defending some kind of conquest. We need to acknowledge that God has a reason, whether or not that’s the reason in the text.

I think these are valuable principles that can help us not go too far.

Problem-Preventing PrinciplesJoseph Smith teaches us that any command God gives is to ameliorate the condition of man. He gives commands because He loves them.

He also notes that only those things that are manifest unto us by the highest degree of testimony are binding upon us.

If it:

doesn’t come through prophetic channels, and
if it’s not certain and clear

we don’t have to do that thing.

He also notes:

that we have a privilege to reject all things,
that not everything we read in scripture is meant to be taken prescriptively,
especially when it’s not clearly binding upon us.

And he notes that the command not to kill is binding upon us.

I think with principles like this, we’re not going to overextend the Joshua narrative.

Proclaim PeaceFinally, I would just encourage us as Latter-day Saints, as we make arguments to defend violence, to also be at the forefront of spreading charity in the world so that

no one gets confused about what we stand for and
to make sure to love others like Christ.

God the Father is perfect, and Jesus is now too. They can justly use violence.

But here on the earth, I think Patrick Mason and David Pulsipher say it well when they say that we ought to follow the condescended-Christ example.

We should submit. And we should always choose nonviolence when possible.

Thank you.

Search topicsViolence in the Bible; Book of Joshua; Joshua conquest narrative; herem; Canaanite conquest; goodness of God; Problem of Evil; divine violence; scriptural fallibility; Old Testament apologetics; LDS theology of scripture; divine accommodation; conquest of Canaan; Canaanite wickedness; archaeology and Joshua; biblical hyperbole; skeptical theism; Law of Moses; violence in scripture; God and suffering; Nephi and conquest; corporate identity in scripture; justification of violence; peace and nonviolence; ancient Near East warfare; Assyria as rod of God; conquest rhetoric; Rahab; Gibeonites; Deuteronomy and Joshua; ancient Israelite settlement; miracles in Joshua; Jericho; Hazor; Book of Mormon and Joshua; accommodation theory; LDS views on scripture; biblical contradictions; Joseph Smith on scripture; restoration scripture and violenceCES Letter; Mormon violence; Mormon God of the Old Testament; Are Mormons Christian; Mormon Church criticism; Mormon apologetics; LDS doctrine; Book of Mormon criticism; Mormon history and violence; Mormon theology of scripture; LDS faith crisis; Mormon biblical interpretation; anti-Mormon claims about violence; LDS responses to difficult scriptureThe post Justifying Joshua: A Restoration Theodicy for the Conquest of Canaan appeared first on FAIR.

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In his April 2026 General Conference address, “A Peculiar Treasure,” Alan R. Walker teaches that becoming the Lord’s covenant people is not something passive—it is a deliberate process shaped by obedience, sacrifice, and devotion to God.

But in a world that often values convenience and immediate results, disciples may wonder: Does faithful discipleship really require that much effort?

“. . . becoming the Lord’s treasure and receiving His divine acceptance are not something casual or accidental. They require patient effort, faithful persistence, and sacrifice.”

Common Criticism: “If God loves us, why would He require so much effort or sacrifice?”Some may feel that if God truly loves His children, discipleship should feel easier or require less sacrifice. Effort can sometimes feel like a burden rather than a blessing.

Fallacy at Work: Effort Equals BurdenThis assumption treats effort and sacrifice as inherently negative. It suggests that anything difficult must be unnecessary or undesirable.

But this overlooks a key truth: the things of greatest value often require the greatest commitment.

Doctrine: Covenant Faithfulness Transforms Us into God’s TreasureElder Walker teaches that the Lord calls His people a “peculiar treasure” when they obey His voice and keep their covenants.

This identity is not accidental. It is formed through:

Obedience
Sacrifice
Faithful persistence

The Lord does not ask for perfection immediately, but for willing hearts—those who are “honest,” “broken,” and “contrite,” and willing to keep their covenants through sacrifice.

Elder Walker’s CorrectionElder Walker reframes effort entirely. Effort in discipleship is not about earning God’s love. It is about becoming who He is shaping us to be. Through small, consistent acts of obedience and sacrifice, we are refined and drawn closer to Him.

SolutionWhen we understand the purpose behind effort, sacrifice becomes meaningful. It is the pathway through which we are shaped into something eternal.

Living Apologetics: Choosing Growth Over ConvenienceIn everyday life, it’s natural to seek what is easiest.

But discipleship often invites something different.

It invites us to:

Stay committed when it’s inconvenient
Keep going when progress feels slow
Choose God over comfort

Elder Walker’s message helps reframe those moments:

Effort is not evidence that something is wrong. It is evidence that something meaningful is happening.

Just as treasure is not found casually, becoming the Lord’s treasure requires intention.

Practical Apologetic Use * If someone says: “Why would God require so much effort?” * You can respond: “Elder Walker teaches that becoming God’s treasure isn’t accidental. It takes effort, but that effort is what shapes us and draws us closer to Him.”

Ways to Apply Today1️⃣Choose one small act of obedience today, even if it feels inconvenient.2️⃣ Stay consistent in a spiritual habit that requires patience and persistence.3️⃣ Make a quiet sacrifice that reflects your commitment to God.

Keep This Talk With YouElder Becerra invites us to see discipleship differently.

The things that matter most are rarely casual. They are built over time—through steady effort, quiet sacrifices, and faithful persistence.

This week:

Choose patient effort. Keep showing up, even when progress feels slow.
Practice faithful persistence. Stay committed in the small, consistent things.
Offer willing sacrifice. Let go of something that distances you from God.

As we do, something powerful begins to change. We are not just trying harder. We are becoming something more.

Little by little, through effort, persistence, and sacrifice, we become what the Lord has promised:

His peculiar treasure.

What is one small sacrifice I can make this week to more fully become the Lord’s “peculiar treasure”?

The post A Peculiar Treasure appeared first on FAIR.

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Start HereQuestion###### Why are LDS temples not open to everyone?

Short Answer###### Latter-day Saint temples are not open to everyone because they are considered sacred spaces. There, individuals prepare to make covenants with God. Access is based on spiritual readiness and worthiness, similar to how sacred space was approached in the Old Testament. While this can feel exclusive, the invitation is open to all who are willing to prepare.

Key Takeaways* ###### LDS temples are viewed as literal dwelling places of God * ###### Limited access is about preparation, not exclusion * ###### Old Testament temples also had strict access requirements * ###### Worthiness replaces ancient ritual purity laws * ###### Anyone can enter the temple by choosing to prepare and live the standards Summary SummaryTyler Golightly explains that many misunderstandings about Latter-day Saint temples stem from a modern lack of understanding about sacred space. By examining Old Testament teachings—particularly from Exodus, Leviticus, and Psalms—he shows that ancient Israelites also maintained strict boundaries around holy places, not to exclude people arbitrarily, but to protect both individuals and the community from the consequences of unprepared encounters with the divine.

The talk then connects these ancient principles to modern LDS temple practices. While Latter-day Saints no longer follow ritual purity laws, they maintain standards of worthiness and preparation to enter the temple. Golightly emphasizes that temple “exclusivity” is not about exclusion, but about preparation. Ultimately, the temple is open to all who are willing to enter into covenants and live accordingly, reinforcing that holiness is an invitation—not a barrier.

TL;DR TL;DR (Too Long; Didn’t Read)Latter-day Saint temples are considered sacred spaces where individuals prepare to encounter God, which is why access is limited to those who meet certain spiritual standards. This practice isn’t unique—it reflects ancient patterns of holiness found in the Old Testament, where sacred spaces required preparation and purity. The goal isn’t to exclude people, but to invite everyone to become ready to enter and participate.

Who Shall Ascend Into the Hill of the Lord? :An Old Testament Framework for Understanding the Exclusive Nature of the TempleIntroduction: The Church and PerceptionThe Church of Jesus Christ of Latter-day Saints occupies an awkward place in the religious world. To the casual observer, we may appear to be like any other church. We worship on Sundays in normal-looking chapels, and we have a liturgy—namely the sacrament—that anyone can participate in.

This is a practice that we are comfortable talking about because it is something that we do regularly. It’s also the part of our worship that our friends can see.

LDS Temples and ExclusivityIn contrast to our chapels, there are temples—ornate, beautiful edifices. Only those who hold a current temple recommend can enter. Here, sacred ceremonies are performed. Only the initiated can participate in these ceremonies. Details are not freely discussed outside the building premises.

This part of our worship is something that many Latter-day Saints, myself included, struggle to talk about. We want to communicate the unique nature of the temple. But we want to avoid making it sound like we’re hiding something nefarious.

This difficulty is compounded by the temple’s seemingly exclusive nature.

Questions About ExclusivityTo some, that nature must mean that we have something to hide—such as concealing nefarious, even satanic rituals. On a more personal and serious level, the exclusivity of the temple and its ceremonies can feel isolating to those not of our faith.

Many Latter-day Saint weddings have family members and friends of the new couple waiting outside the temple. Because they are not members of the Church or do not hold a current temple recommend.

Both of these situations lead many to ask the same questions: Why exclusivity? Why not open the temple up to everyone? Why keep people out?

Misconceptions About the TempleThe exclusive nature of the temple—and many saints’ struggle to answer questions about it—has led some people to many erroneous and also entertaining conclusions:

The Church is hiding nefarious satanic practices, or kidnap people or sacrifice to the devil.
The Church intentionally excludes people because they hate sinners, the LGBT community, and/or anyone who isn’t a perfect Latter-day Saint.
The Church does not want the public to witness their pagan, occultic, and masonic ceremonies, which prove they are most certainly not Christian.
The exclusive nature of the temple is just fuel for a cultural superiority complex.
The temple’s secret because it’s just downright crazy.

All these are based on real things that I saw on the wonderful wide internet.

The Problem: Lack of FrameworkI feel that many members of the Church of Jesus Christ of Latter-day Saints struggle to answer these questions in an informed and sensitive way because we lack the proper framework to think and talk about the concept of sacred space.

After all, we live in a world today where information is readily available and nothing is hidden. In such a world, religious spaces and ceremonies closed to the public are naturally seen as weird or cultish.

A Framework For Talking About the TempleTurning to the Old TestamentFinding ourselves in a society that has no concept of the sacred, how do we as Latter-day Saints talk about this place that not everyone can enter—where we do things that not everyone can participate in? This is a difficult and unique predicament to be in. But fortunately, there is an answer.

That answer can be found in a beloved volume of scripture, the Old Testament—more specifically, the books of Exodus and Leviticus with their ritual purity laws. The texts of the Old Testament have unconsciously informed the way we view sacred space, which in turn informs the way we restrict access to the temple.

Purpose of the TalkMy purpose here is to build an initial framework for understanding exclusivity and sacred space based on the writings of the Old Testament.

I will begin by exploring Israelite and ancient Near Eastern thought on the temple as a dwelling place of a deity.
Then I will explore the Israelite concept of holiness and how that informed access to sacred space.
Finally, I will relate these concepts to the temples of the Church of Jesus Christ of Latter-day Saints today.

The Old Testament and Sacred SpaceUnderstanding Israelite ThoughtBefore similarities can be fleshed out between Israelite sacred space theology and Latter-day Saint temple theology, this fundamental question must be answered: How did the ancient Israelites think about sacred space?

The Israelites existed in an ancient Near Eastern context, and naturally they borrowed many ideas from their neighbors. This was especially true for ideas about sacred space.

For example, in many ancient Near East societies, a temple was viewed as the dwelling place of whatever deity whose temple it was.

God’s Dwelling PlaceA major part of the Babylonian creation myth, the Enuma Elish, is when the gods create a temple in Babylon as a place where they could dwell and rest. The Anunnaki speaking to Marduk says:

Now Lord, seeing you have established our freedom, what favor can we do for you? Let us make a shrine of great renown. Your chamber will be our resting place wherein we may repose. Let us erect a shrine to house a pedestal wherein we may repose when we finish the work.

The Tabernacle and Temple in Israelite ThoughtThe Israelites thought of the tabernacle—and later the temple—as literal dwelling places of the Lord. In Exodus 25, Jehovah commands Moses to:

. . . tell the Israelites to take for me an offering; from all whose hearts prompt them to give you shall receive the offering for me. … And have them make me a sanctuary, that I may dwell among them. In accordance with all that I show you concerning the pattern of the tabernacle and of all its furniture, so you shall make it (Exodus 25:2, 8–9, NRSV).

The Lord Dwelling Among His PeopleIn 1 Kings 6, Solomon is in the process of building the temple, and he receives a revelation from the Lord. The Lord says to him:

Concerning this house that you are building, if you will walk in my statutes, obey my ordinances and keep all my commandments by walking in them, then I will establish my promise with you, which I made to your father David. I will dwell among the children of Israel, and will not forsake my people, Israel.

A Place for God to DwellLater, in his dedicatory prayer for the newly constructed temple in Jerusalem, Solomon said:

“I have built you… an exalted house, a place for you to dwell in forever.”

The Meaning of “Dwell”The Hebrew for the word “dwell,” used in these verses, is šākan. In this context, it involves a proper dwelling—a lasting stay, not a passing transition.

Thus, when the Lord is said to dwell somewhere, it means that He literally dwells there. The Israelites considered the tabernacle and the later temple as places where the Lord literally dwelt and lived among His people.

Holiness and ConsecrationBecause both the tabernacle and the temple were seen as the literal dwelling places of Jehovah, they were considered holy. In Exodus 29:43–44, it reads:

I will meet with the Israelites there (meaning the tabernacle), and it shall be sanctified by my glory. I will consecrate the tent of meeting and the altar. Aaron also and his sons I will consecrate to serve me as priests. I will dwell among the Israelites and I will be their God.

HolinessIt is the Lord’s glory—or more precisely His divine presence or kabod—that makes the tabernacle holy. But what is the meaning of the word “holy”? Despite being a near universal idea, it is actually quite a bit difficult to precisely define.

The Hebrew root for holy, qodeš, denotes something as being set apart from the world. Kurt Goldammer describes “the holy” as “the entirely different.” He writes that “the holy is not just different from all things human. It is also different from the normal world and the temporal [or profane]. If something is holy, it is sometimes literally set apart entirely from the rest of the world and it must be kept that way.

According to the Theological Dictionary of the Old Testament, “What is holy and what is profane are to be strictly distinguished, with the latter not allowed to come into contact with the former.”

Holiness and Sacred SpaceThis concept of holiness was central to how the Israelites thought about and dealt with sacred space. It is also the most important concept for Latter-day Saints to understand as we interact with the relevant Old Testament texts dealing with sacred space.

In the minds of the Israelites and other ancient Near Eastern peoples, the primary way that the outside—or profane—world interacted or came into contact with the holy was through impurity.

Impurity as the Foe of HolinessJacob Milgrom writes, “Impurity is the implacable foe of holiness wherever it exists. It assaults the sacred realm even from afar.” If the profane were to come into contact with the holy, whether indirectly or directly, the consequences would be catastrophic for the offender and the community.

So what exactly were those consequences?

Examples of Impurity in the Old TestamentPreparation at Mount SinaiThree episodes in the Old Testament shed light on the subject. In Exodus 19, the Israelites are far beyond the Red Sea and have reached Sinai. The Lord reveals to Moses that He wants to make Israel a kingdom of priests and a holy nation by covenanting with them and giving them a law.

Not only would He be giving Israel a law, but the Lord would also come down upon Mount Sinai in the sight of all people. This was a momentous occasion, which is why the children of Israel had to prepare for it by washing their clothes and abstaining from sexual contact for three days.

Physical ImpurityThere was also one very important commandment which they had to keep while they were at the mountain:

Be careful not to go up to the mountain or to touch the edge of it. Any who touch the mountain shall be put to death. No hand shall touch them, but they shall be stoned or shot with arrows; whether animal or human being, they shall not live.

The Lord would eventually invite the Israelites to join Moses on the mountain. But any uninvited crossing of the threshold between sacred and profane warranted immediate execution at the hands of the people.

For God to come down to Sinai and converse with Moses, no one could contaminate the mountain—and the people were to be the enforcers of this prohibition.

Nadab and AbihuJumping ahead a little bit in Leviticus 10, the tabernacle has just been dedicated, and as signified by the appearance of the glory—or the kavod—of the Lord in the sight of all Israel, it was now considered holy.

For the Israelites, this theophany surely must have been a wonderful and awesome—in the literal sense—experience. One which surely no one would forget.

Except two rather important individuals seem to have forgotten—Nadab and Abihu, sons of Aaron and members of the priestly caste.

In their enthusiasm to officiate in their priestly office, they seemingly forgot the now holy nature of the sanctuary and the need to keep the profane out. They took their censers and offered unholy fire before the Lord such as He had not commanded them.

Nadab and Abihu brought coals from an outside—or profane—source into the tabernacle tent itself, thereby contaminating it. The universal order had just been violated.

Consequences of Profaning the HolyAnd the consequence for such a crime? We read:

“And there went out fire from the Lord and devoured them, and they died before the Lord.”

For the individual offender—or offenders in this case—the consequence of profaning the holy sanctuary could be immediate death by the hand of God.

Spiritual ImpurityHowever, the Israelites did not believe that the impure had to physically violate the bounds of the sacred in order for contamination to occur. The sins of the people could also indirectly contaminate the sanctuary, and thus the sanctuary itself had to be purified.

This belief was the motivation behind the various purification or sin offerings as prescribed by the Torah.

The Need for PurificationWhy did the sanctuary itself have to be purified? Jacob Milgrom writes:

“God will not abide in a polluted sanctuary. To be sure, the merciful one would tolerate a modicum of pollution, but there is a point of no return. If the pollution levels continue to rise, the end is inexorable; God abandons the sanctuary and leaves the people to their doom.”

God’s Justice and MercyIt should be noted that in the view of the Israelites, Jehovah was not a strict God who arbitrarily and capriciously smote the people for the smallest of inadvertent ethical or ritual wrongs.

The contamination brought upon the sanctuary by such wrongs was cleansed through regular sin offerings described in Leviticus 4.

The well-being and prosperity of the entire community and civilization was at risk if the sanctuary was not purified quickly—or was profaned repeatedly. Continual profanation of the sanctuary through intentional wrongdoing would bring the judgment of God on the people.

Ezekiel and the Departure of God’s PresenceNow we come to Ezekiel. In Ezekiel, the prophet is shown in vision the idolatrous practices and worship of foreign deities—abominations, as the prophet refers to them—taking place within the temple complex at Jerusalem.

The children of Israel had violated the sanctity of the temple by building and worshiping idols, as well as worshiping deities or objects that were certainly not related to Jehovah.

The Lord says to Ezekiel:

“Mortal, do you see what they are doing? The great abominations the house of Israel are committing here to drive me far from my sanctuary?”

Ultimately, God’s presence leaves the temple, and the people are delivered to destruction as a result of their continual sin.

The people have polluted the sanctuary with their ethical—and more importantly, their ritual—sins to the point that it was impossible for the presence of the Lord to remain there.

The Stakes of HolinessIt is hopefully obvious that—at least in the Israelite worldview—people’s lives were at stake when it came to holiness.

Contact between the holy and the profane or impure meant, at best, almost certain death to the offending party—and at worst, contact between the two would lead to the divine presence of Jehovah being driven from sacred space.

Such an action would bring cataclysmic levels of death and destruction to the community, as illustrated by the eventual carrying away of the people to Babylon.

Transition to ApplicationAnd for those of you wondering how this could all possibly relate to us as members of the Church of Jesus Christ of Latter-day Saints—don’t worry.

Everything should start to make a little bit more sense from here on out.

Controlled Temple Access AncientlyImproper interaction with the holy would bring death—either by the hand of God or man. Thus, access to the holy was strictly controlled and limited.

In some ancient Near Eastern cultures, one would have to pass by a set of guardian statues in order to enter the temple complex. These guardians were thought to ward off demons and protect the sanctuary from being defiled.

Ensuring Purity of Temple AttendeesThe tabernacle and later the temple at Jerusalem did not have such measures. But there were other means of protecting the sanctuary. To illustrate this, we’re going to step away from the dizzying rules and regulations of the priestly text for a moment. Instead, let’s turn to the warm, soothing embrace of the Psalms.

Psalms 15 and 24 are thought to be part of a gate liturgy. A festival procession would make its way to the gates of the temple complex. There, a priest would ask the leader of the procession if the members of that company met the ritual and ethical requirements to enter the temple complex.

The leader of the procession would then affirm that they did indeed meet the requirements. This liturgy served as a way to both:

admit the prepared to receive their blessings and
prevent those who were impure from being cursed at the hand of God.

Psalm 24The 24th Psalm reads:

Who shall ascend into the hill of the Lord? Or who shall stand in his holy place?

He that hath clean hands and a pure heart, who hath not lifted up his soul into vanity (or what is “vaults” in the NRSV) nor sworn deceitfully.

He shall receive the blessing from the Lord and righteousness from the God of his salvation.

This is the generation of them that seek him, that seek thy face, O Jacob (or as NRSV translates it, or that seek the face of the God of Jacob).

Psalm 15In a similar vein, Psalm 15 reads:

Oh Lord, who may abide in thy tabernacle, who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart; he that backbiteth not with his tongue, nor doeth evil to his neighbor, nor taketh up a reproach against his neighbor.

Moral and Ritual RequirementsAs stated in these passages, only those who met certain conditions—that is, moral and ritual purity—could pass through the gates and be admitted into the sacred space.

These psalms illustrate that the conditions involve not just ritual purity, but the correct treatment of others. As Othmar Keel put it,

The chief wall which separates God and man is ethical misconduct toward one’s co-religionists.”

Additional Layers of AccessAdditional Purity of the PriestsHowever, being able to enter the complex did not guarantee access to the sanctuary or its rituals. Only the priests could perform sacrifices on the altar in the courtyard or access the sanctuary itself. This regulation was enforced under penalty of death.

Common lay persons had access to the courtyard. But there were still restrictions on

where they could go and
what they could do

in that space.

For instance, they could not approach the altar and offer sacrifices there. Even if the Israelite were a male descendant of Aaron. There were further rituals and requirements that had to be met in order to officiate.

Potential officiants needed to be

washed,
anointed, and
clothed in priestly garments

before they could begin to offer sacrifices or enter the sanctuary. In addition, they had to live by additional requirements not imposed upon the lay people.

Higher Requirements of the High PriestBut even being a priest did not automatically grant one access to all areas of the temple. The Holy of Holies was limited to the high priest alone—and it was only accessed once a year.

If the high priest were to either:

enter more often,
access a space improperly clothed, or
without incense,

he would die, since that was where the Lord’s presence resided.

The high priest was also required to wear additional clothing. He had to follow stricter purity laws than those of the normal priestly class. All of this was to avoid the high priest both defiling himself and the sanctuary.

Degrees of HolinessRitual and ethical preparation was necessary to approach or encounter sacred space. Encountering the holy was serious business to ancient Israel.

Even within the sanctuary complex itself, there were grades of holiness, with additional requirements and preparation necessary. Only if one was prepared to enter sacred space and met the necessary requirements would they participate in what Keel calls the “holy other energy” active within the temple.

Application to Latter-day SaintsTemples as the Dwelling Place of GodSo then what does all this mean for Latter-day Saints? As mentioned in the beginning, Latter-day Saints will find they have a great deal in common with Old Testament Israelites when it comes to the ways in which we view sacred space.

As signified by the engraving on nearly every temple of The Church of Jesus Christ of Latter-day Saints, we view temples as literal dwelling places of God—where one can go to encounter Him.

Modern RevelationThe Lord even says as much in modern revelation in Doctrine and Covenants 97. He states:

And in as much as my people build a house unto me in the name of the Lord, and do not suffer any unclean thing to come into it, that it be not defiled, my glory shall rest upon it. Yea, and my presence shall be there, for I will come into it, and all the pure in heart that shall come into it shall see God. But if it be defiled, I will not come into it, and my glory shall not be there, for I will not come into unholy temples.

The Nature of the TempleElder James E. Talmage writes:

A temple is more than a chapel or church, more than a synagogue or cathedral. It is a structure erected as a house of the Lord, sacred to the closest communion between the Lord himself and the holy priesthood and devoted to the highest and most sacred ordinances characteristic of the age or dispensation to which the particular temple belongs.

Worthiness and PreparationThe Lord wants His covenant people to think about the temple in the same way the Old Testament Israelites did. Access to a place imbued with holiness must be limited to those who have prepared themselves for such an occasion.

For a lack of preparation—or more precisely, worthiness—on the part of an individual brings spiritual danger.

Latter Day Access to TemplesIt is interesting to note that—similar to the Israelite tabernacle and temple—access to holier areas of a Latter-day Saint temple requires that one be initiated into a priestly class of sorts by being washed, anointed, and clothed in priestly garments.

However, in contrast with the Old Testament priestly class, the initiatory rite in Latter-day Saint temples today is not limited to those of a specific lineage. Rather, all members of the Church who have the requisite capacity and worthiness are able to be initiated into this priestly class and participate in rituals in the holier spaces of the temple.

While initiation into a priestly class is still required to ascend to the temple, this initiatory ordinance is available to every member of God’s covenant people that are willing to live the additional requirements that come with it.

Worthiness vs. Ritual PurityLatter-day Saints also do not have a concept of ritual purity in the same way as the ancient Israelites did—and this is a very important difference to keep in mind when drawing parallels between modern revealed beliefs and practices and those of the Old Testament.

Latter-day Saints do not need to cleanse themselves after bodily emissions, avoid pork and shellfish—thank heavens—or avoid those with skin diseases in order to be able to enter the house of the Lord.

In contrast, access to the temple is determined by a willingness to demonstrate worthiness, which is a comparatively abstract concept signified by worthily holding a current temple recommend.

This worthiness entails not just moral righteousness and obedience to revealed laws, but also a belief in the foundational claims of the Church of Jesus Christ of Latter-day Saints.

The Lord’s HouseIn his book The Holy Temple, the late President Boyd K. Packer writes:

“After a temple is dedicated, we do not feel we own it. It is the Lord’s house. He directs the conditions under which it may be used. He has revealed the ordinances that should be performed therein and has established the standards and conditions under which we may participate in them. It should not be surprising that there should be limitations as to those who may receive these ordinances and those who may witness them. It should not, therefore, seem strange that the temples are held sacred, for all who will prepare themselves by repentance, by baptism, by preparation and worthiness to meet the qualifications may enter therein to participate in the ordinances offered in the house of the Lord.”

Inclusivity and Modern LDS TemplesWho Can Enter the TempleEvery person who is willing to join the Lord’s covenant people and live by the requisite worthiness standards is able to enter and participate in the ordinances of the temple.

The Lord will deny entry to no one that comes to His house with a broken heart and a contrite spirit.

“Holiness to the Lord”“Holiness to the Lord,” “The House of the Lord”—these two pronouncements are engraved on nearly every temple of the Church of Jesus Christ of Latter-day Saints, and we take them literally.

The Lord has told His saints that—like the tabernacle and temple of the Old Testament—the latter-day temple is His dwelling place that contains His actual divine presence, or His glory. It is this fact that makes these edifices holy.

The holiness of the temple requires us to maintain a distinction and separation between the holy and unholy just as in times of old.

Explaining Temple ExclusivityAs Latter-day Saints, we do not need to struggle to explain the limited access to our temples. Our beliefs about sacred space have been shaped and informed by the Old Testament, and we can—and should—turn there to explain the holy nature of our temples.

Holiness is certainly not about keeping people out. It is about ensuring that they are prepared to encounter God in His house. The Lord wants all of His children to choose holiness.

Handbook StatementThe General Handbook of The Church of Jesus Christ of Latter-day Saints puts it this way:

The temple is the house of the Lord. Entering the temple and participating in ordinances there is a sacred privilege. This privilege is reserved for those who are spiritually prepared and striving to live the Lord’s standards as determined by authorized priesthood leaders.

Closing TestimonyLet us all strive to have clean hands and a pure heart—and invite others to do the same—so that we may all be made holy by encountering the Lord in His house, is my prayer in the name of Jesus Christ, amen.

Search topicsLDS temples; sacred space; temple worthiness; temple recommend; holiness in the Old Testament; Exodus tabernacle; Leviticus purity laws; Psalms temple entrance; ancient Israel temple worship; presence of God; kabod glory; Nadab and Abihu; Mount Sinai holiness; Holy of Holies; priesthood preparation; ritual purity vs worthiness; Doctrine and Covenants temple teachings; Boyd K. Packer Holy Temple; temple ordinances; temple access requirementsCES Letter temple claims; Mormon Church abuse allegations; Mormon LGBTQ temple worthiness; LDS temple secrecy criticism; are Mormons Christian temple worship; LDS temple ordinances explained; Masonry and LDS temple; Mormon women and temple access; LDS finances temple building; criticisms of temple recommend questionsThe post Who Shall Ascend Into the Hill of the Lord? An Old Testament Framework for Understanding the Exclusive Nature of the Temple appeared first on FAIR.

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Start HereQuestion###### How can parents raise strong children in a world of doubt and confusion?

Short Answer###### Parents can best prepare their children for spiritual challenges by strengthening their own conversion, modeling faith, and teaching trust in God—even without having all the answers. Children learn belief and resilience primarily through what they consistently see and experience at home.

Key Takeaways* ###### Children learn faith by watching their parents’ personal conversion * ###### Obedience and trust in God build spiritual resilience * ###### Doubt should lead to deeper trust, not disengagement * ###### Belief is a conscious choice, even without complete understanding * ###### Parents cannot control outcomes, but they can shape foundations Summary SummaryLynnette Sheppard teaches that modern parents are raising children in a time of intense spiritual conflict, where ideas and influences can pull even the faithful away from Christ. Using the example of the stripling warriors’ mothers, she highlights that the most powerful preparation for children is not perfection in parenting, but deep personal conversion and consistent discipleship.

The talk emphasizes that agency is central to God’s plan, meaning parents cannot control their children’s choices. However, they are responsible for teaching faith, obedience, and trust in God. Sheppard explains that doubt is a natural part of life but should ultimately lead individuals to rely more fully on God. By choosing belief and modeling unwavering trust, parents can help their children develop the spiritual resilience needed to remain faithful, regardless of life’s challenges.

TL;DR TL;DR (Too Long; Didn’t Read)Raising faithful children starts with parents who are deeply converted themselves. Even in a world full of doubt and confusion, children learn to trust God by watching consistent faith, obedience, and belief modeled at home. You can’t control your children’s choices—but you can prepare them to choose Christ.

Introduction Speaker IntroductionLynnette Sheppard is a writer, gospel enthusiast, parenting coach, and host of the Stand with Lynnette podcast. On her podcast and social media platforms, she aims to help Latter-day Saint women stand firmly with Jesus Christ and raise righteous, well-prepared kids. She graduated from BYU with a degree in Family Science, but most of her practical knowledge has come from hands-on experience raising her five highly determined children, four of whom are now grown.

She is currently in the process of publishing her first book entitled “Stripling Mothers.” In her spare time, she enjoys hiking, cooking, working as a temple ordinance worker, and being a grandma.

Who Here Loves Fiction?Okay, so I want to start out with a question. By a raise of hands, who out there in the audience loves to read fiction? Where are my fiction readers?

Okay, you are like my people. I want to be like you, and I am like you in the fact that I too really love to read fiction. But when I get involved in a good fiction story, my whole life tends to disappear except what’s on the page.

And so I have a hard time focusing on any kind of work. My house is a wreck. Do I even have children? I can’t remember. And if I do, I really hope they don’t need anything because I am unavailable for consults until I find out what happens to my new fictional friends.

The Problem with Loving Stories Too MuchAnd as you might imagine, this can become a little bit of a problem. My productivity, my availability for the people in my life that might need me, just kind of goes in the tank.

And so I can’t allow myself to read fiction very often. But when I do allow myself that luxury, I almost always choose World War II historical fiction. I don’t know—there’s something about that genre that just grabs me and pulls me in.

And that is ironic, because I also really hate sad stories. If somebody’s going to die in this book, I’m out. I don’t want any part of that. That’s not entertainment that I want to partake of.

Why I Keep Coming Back AnywayAnd yet, World War II historical fiction—I know before I ever crack open the cover of one of these books that there are going to be parts in this story that are going to tear my heart out and smash it into a million pieces. And I’m not going to like that.

But as I’ve thought about this whole dichotomy in my life—why do I keep coming back to this genre? The best thing that I can come up with is because of the resilience of the human spirit that emerges in the face of these really challenging circumstances.

And the way people step up and have courage in the face of nearly impossible odds, and goodness transcends even the darkest of circumstances. That is so inspiring to me that I’m willing to put up with a few tears.

Imagining Myself in Their StorySo I keep coming back. But oftentimes when I’m involved in one of these stories, I put myself in the story. Their story becomes my story.

And so I think, what would it have been like for me to be living in these times? Maybe raising children in these times where the whole world is at war and millions of people are dying, and every family is touched in a really personal way by the tragedy and hardship of war.

And there are great, unprecedented moral questions like, what will happen if I stand up for what I believe and I help a neighbor or a friend, and that could very well cost me my life?

Grateful for My Life TodayThese were some of the real struggles that real people were wrestling with during that time. And when I put that side by side with what my life is like today, I will choose my life every time, because I feel like in comparison I have it better in so many ways.

I was not cut out for war. I cannot handle tears, you guys.

A Different Kind of War TodayBut the reality is that we are living in a time of war today. It might look different. The battles might be different than they were back in World War II and the physical battles that happened then.

Although there are physical battles happening at different places in the world today, the kind of battles that I’m talking about are battles of words and ideas and confusion and chaos that are pulling even the very elect away from the light of Jesus Christ.

And they might be different, but these kinds of battles are no less dangerous.

The Fear Parents Feel TodayAnd what makes it even more scary, at least for me, is that a lot of these ideas that are causing so much confusion are directed toward children. And that, as a parent, can be terrifying.

Those of us who are raising kids today feel the weight of that.

But the reality is that the Lord has called each one of us. If we are here today, if we are an adult today, whether or not we are currently raising children, he has called us to help guide and bear and rear and lead a chosen generation of youth who were born into a world that is corrupted every whit.

A Foreordained GenerationPresident Russell M. Nelson said our youth were “foreordained by God to do a remarkable work to help prepare the people of this world for the Second Coming of the Lord and are among the best the Lord has ever sent to this world.”

We have often heard our prophet say similar things about the young people who are growing up today. And prophets before him, for generations, have been saying similar things about the youth of their day.

The Honest Reality of Raising KidsAnd I will be honest, sometimes I hear something like this and I wonder if the Lord sees the same kids that I do. (The ones who maybe forget to brush their teeth sometimes, even though their dad, in this case, happens to be a dentist.)

Or the kids who seem incapable of speaking above a mumble or answering a question with more than a barely audible grunt.

Sometimes I’m tempted to look heavenward, throw my hands in the air, and say, “Did this one slip through the heavenly cracks? Because I’m pretty sure she belongs on the remedial squad, and I can do nothing for her. So please fix her, Jesus.”

Maybe you can relate. If we’re raising children today, I think we can all relate to that.

Our Role in Their Divine MissionBut if we believe that our prophet speaks for God and our youth were indeed foreordained by God himself to help prepare the people of this world for the Second Coming of his Son, then what does that tell us about how God feels about you and me, and this generation of parents and leaders and adults, who must prepare them for that great work?

Because they are here to do a great thing according to this prophet. We are here to do a great thing, because they will not be able to do their great work unless we do ours first.

It is our job to prepare them.Chosen for This TimeAnd the Lord knows exactly what we are up against. He’s not blind to the challenges of our day. Nothing that is happening in the world now or that will happen in the future is or will be a surprise for him.

And yet, he handpicked each one of us to come to earth in this time of great spiritual turmoil and to raise his elite set of latter-day warriors.

And that says something about his trust in us.

The Lord Trusts Us and Our ChildrenGod Trusts Us with This WorkHe trusts us a lot, and he knows us personally. And I know that feels daunting—this is a big work we have to do and I don’t really know how to do it.

But I hope it also feels empowering that the Lord does believe in us.

But let’s just lay all our cards out on the table right here, because I bet there are some of you out there thinking things like I have thought in the past:

“Okay, the Lord’s trusting me to do this really great, important thing so that my kids can do this really great and important thing, but maybe they are making choices that are not in line with that great and important thing.”

When We Feel Like We’re Failing“And if I can’t teach them well enough for them to do their great work, then I am failing. I’m failing my kids. I am failing the Lord. I’m just a hot mess, and I don’t know what I’m going to do about that.”

If you have felt this, you are in really good company. I think we have probably all felt this at some time.

But I find comfort in knowing that faithful parents have been in this same boat since the dawn of time. Since Adam and Eve.

Agency Has Always Been Part of the PlanThink back—Adam and Eve, first mortal parents on the earth, walked and talked face to face with God. One of their children killed his brother.

If we don’t have children who are physically killing each other, we are winning. We’re doing all right.

But I have no doubt that Adam and Eve did their best to teach their children about covenants and commandments and God. And still, they used their agency—some of them—to walk far away from them and from God.

Why Agency Matters So MuchThe same thing might happen for you and for me, because agency is real.

It is so important to the Lord’s plan that there was a war in heaven fought over it. Lucifer was cast down because he sought to destroy the agency of man. That is one of the big reasons why he was cast down.

So when our kids use that agency to do things that are not in line with what we have taught them, we can find comfort again in knowing that God knew this is how it was going to be.

God Understands Wayward ChildrenIf anyone knows what it is like for children to walk away from them, it is our Heavenly Father, because a third of his children didn’t even make it to earth.

They chose not to follow him even in the days before. And how many children since coming to earth have been in that same boat?

He knows we can’t control our kids’ agency any more than we can control the weather. We don’t have control over that.

“Let Not Your Hearts Be Troubled”He did not give us control over that for a good purpose, because agency is critical to his plan.

Yet he still says: “Let not your hearts be troubled, neither let them be afraid.”

That brings me comfort, because when I hear those words in regard to this big important task of raising and preparing children, what I hear is: “Hey, Lynette.”

“You Cannot Save Your Children, But I Can”Because sometimes that’s how the Lord sounds in my mind. It’s not formal. It’s,

“Hey, you listen up. Hey, Lynette. You cannot save your children, but I can.

So do the very best that you can. Teach them about me. Teach them how to find me. Teach them how to develop a relationship with me.

Do your best with your work. And then trust that my grace is sufficient to cover you—to cover all of the mistakes that you make as a parent, to cover your children and all of the mistakes that they will make on their way back to me, to cover all of the things that you do not now understand or that don’t seem to make sense for you.”

Trusting in His Grace“My grace is sufficient. So trust me to do my work.”

To me, that brings great peace, because I know that I’m not doing this work alone.

He’s on my team, and he’s reaching out to my kids in ways that I cannot. So I can trust him with that.

What We Can Still Do as ParentsBut just because we can’t guarantee any outcomes of how our kids will turn out in the end, and whether or not they will choose God, that does not mean we should throw up our hands and say, “Well, they’re going to do what they’re going to do, so I guess I just won’t try.”

That’s not going to get any of us anywhere.

And there is a lot we can do.

Finding a Blueprint for Raising ChildrenSo we’re going to talk about what we can do to prepare our kids in the best way that we know how to do the great work that God is counting on them to do.

Now, what I have learned about this—as I have thought about it and studied about it and prayed about it as I’ve raised my five kids. (I just have one 16-year-old left at home—so we’ve spent a lot of time on our knees praying about these children.)

And not until relatively recently did I find what I believe is a blueprint that we can follow as parents as we’re trying to raise righteous children.

A Blueprint Worth SharingThis would have been helpful information 25 years ago, but hey, I’m sharing it with you so hopefully you can take it and run with it.

A Blueprint for ParentsThis blueprint I discovered was from a group of women who all went from lives of sin to lives of covenants and commandments and faith.

And once they were converted unto the Lord, not a single one of them ever fell away. That is how converted they were.

And not only that, but they were able to raise a generation of young people—their children—who were strong and firm and courageous and undaunted and perfectly obedient in the face of really challenging circumstances.

Who Were These Women?Now, who were these women and what can we learn from them about raising modern children today? You might recognize them from this verse:

“They had been taught by their mothers that if they did not doubt, God would deliver them. And they rehearsed the words of their mothers, saying, ‘We do not doubt our mothers knew it.’”

You probably recognize this if you’ve been in the Church for any period of time—that this scripture comes from the story of the stripling warriors.

Why Did Mormon Include This Detail?And we all know this story. We’ve read it a million times. We’ve taught it a million times. And we all know what happens.

But have you ever thought about why Mormon, when he was compiling the plates and abridging and leaving some things in and taking others out and adding his commentary here and there—why did he choose to include this little detail about their mothers?

I cannot speak for Mormon, but I know that he saw our day.

A Message for Parents TodayHe told us that he saw the widespread wickedness and commotion that would be happening in our day.

And I like to think that he also saw faithful parents like me and you doing our best to raise faithful children and struggling to know how to do that.

And I wonder if he thought, Well, maybe if I include this little detail about their mothers, that might pique their interest and make them think: How did these women do it?

The Faith of the Stripling MothersBecause these mothers of these stripling warriors—or as I like to call them, stripling mothers—were somehow able to raise their children to walk off to war at a moment’s notice, with no prior experience, even though they were all very young.

And they did so with courage and faith and hope in God.

Some experts believe these boys could have been as young as 12 to 15 years old.

Can You Imagine It Today?So imagine with me, if you will, modern-day deacons, teachers, maybe some really young priests—2,000 of them—marching off to war with courage and faith, singing the praises of their mothers.

Can you picture it? Because I have a 16-year-old and I can’t.

It’s a little bit hard to imagine. But these women were somehow able to do it.

Looking for Clues in the ScripturesSo who were they? What do we know about them?

Now, there’s a lot that we do not know about them.

But a friend recently taught me that success leaves clues.

Putting on Our Detective HatAnd so, for the next few minutes, I invite you to put on your detective hat with me and we’re going to look for clues in the scriptures about these women—about these mothers—about how they were able to do the things that they did in preparing their kids.

So let’s talk about some of the things that we know.

A Past Marked by Sin and ConversionWe know that these were Lamanite women who were converted by the missionary efforts of Ammon and the sons of Mosiah.

And prior to their conversion, they were in the darkest abyss and the most lost of all mankind because of the traditions of their wicked fathers and the many sins and murders they committed.

So they had a past. They had a colorful past.

Leaving the Past Behind CompletelyAnd after their conversion, they left that sinful past behind, completely removed themselves physically from it. They changed their names. They didn’t want to be known as Lamanites anymore. That brought a lot of baggage that they didn’t want to carry.

So they changed their names to Anti-Nephi-Lehies. Now, that’s kind of a mouthful. So sometimes I call them the Ammonites or the people of Ammon.

And I may use those three terms interchangeably here today.

Burying Their Weapons at the Moment of CrisisWe know that they buried their weapons of rebellion, and they covenanted never to dig them up again lest they lose their souls.

Again, this is one of those iconic stories. We know about them burying their weapons.

But I didn’t know, until I really went back and studied the timeline and the context of this decision, that they made that choice when war was upon them.

Choosing Faith When War Was ImminentThis was not an arbitrary decision because they had already decided that they didn’t want to fight anymore.

But they had heard that some of their old friends—the Lamanites who didn’t convert with them—weren’t happy with these new converts.

And so, rather than accepting their former friends’ decision, they decided that they were going to destroy them.

A Defining Moment of CommitmentAnd so they were making preparations to come to war against these Ammonite converts.

That is when they had to decide: We already said we weren’t going to fight, but are we really going to stick with that? Are we really going to do it?

And so the king called everyone together into this big meeting, and he gave a rousing speech where he thanked God for allowing them to repent of their many sins and murders, for taking away their guilt, and helping them to feel light and peace and turn their lives around.

A Covenant of Complete TransformationAnd then he pled with everyone in attendance that day to keep their swords bright by burying them as a testimony to the Lord that they would never again shed blood.

And with that testimony, they would make a three-part covenant: that they would die before they killed anyone else, that they would give rather than take, and that they would labor abundantly with their hands rather than spend their days in idleness.

No killing, no stealing, no idleness.

Guarding Against Returning to Old WaysThese three things must have been the three things that they were most worried about going back to.

Maybe they were even as much as addictions—that if they had a little bit, they might totally turn back.

And they didn’t want any part of that.

Faith in the Face of DeathSo everyone there that day—all these Ammonite converts—made this covenant.

They buried their weapons deep in the earth. And they did so with war knocking on their doorstep.

An Unimaginable SacrificePretty soon the Lamanites did come upon them in battle.

All these Ammonite men marched onto the battlefield, unarmed, and laid down upon the ground and prayed to God and praised God, while their former friends killed 1,005 of them with no resistance.

This courageous demonstration of faith inspired some of these Lamanites to throw down their weapons and join them on the ground.

A Legacy of FaithfulnessAnd they became, from that point forward, part of this group that was forever faithful.

And this was eleven years prior to Helaman’s march with his stripling warriors.

So the men who were on the battlefield that day—these were the fathers, the grandfathers, perhaps some of the older brothers of the stripling warriors.

The Mothers Who Carried OnAnd those women— their mothers– they probably weren’t in battle that day. But they were there to pick up the pieces.

They had to decide what they were going to do from that point forward.

Did they go back and dig up those weapons and say, “We didn’t realize how much this covenant would cost us. I think maybe we can defend ourselves. Is that okay?”

Choosing Faith Over FearThey didn’t do that. They turned their faces to the future and they marched forward with faith.

And they were, from that point forward, forever faithful.

What the Children LearnedThey didn’t question God.

They believed in his ability to deliver them, even if they had to sacrifice everything in the process.

Now, what do you think these future stripling warriors, who were children at that time, learned about faith from their parents from this one scenario alone?

The Power of Their ExampleThey knew that their fathers were martyrs—that they gave up everything for their faith.

And they knew that their mothers were forever faithful after that—that they did not question their faith, that they picked things up and moved forward.

And not only that, but remember these more than 1,005 Lamanites—we don’t have an exact number—who joined them that day after participating in the slaughter of their loved ones, they joined them.

Radical Forgiveness and FaithAnd these Ammonite women welcomed them, along with any men who were left.

I don’t know how many there were in total. But they welcomed these repentant sinners into their midst.

even though they had participated in the murders of their husbands,
their sons,
their brothers.

Compassion as a Mark of True DiscipleshipAnd I think about that in the context of this quote from President Nelson: “One of the easiest ways to identify a true follower of Jesus Christ is how compassionately that person treats other people.”

So what did these stripling warriors learn about being a true follower of Jesus Christ by watching how their mothers treated these people who participated in this horrible act?

They had a past too, though, remember, because they also had sins and murders on their conscience.

Understanding Through Shared ExperienceAnd they knew what it was like to repent and change their lives.

And they told these Lamanites who joined them that day: You are welcome here. We will welcome you in.

And they treated them with compassion.

Continuing the Search for CluesSo what else do we know? What else do we know about these Ammonite women?

What We Know About These Women* We know that they were perfectly honest and upright in all things. Those are some pretty strong descriptors. * We know that they were obedient to the law of Moses. Even though they did not suppose that salvation came by the law of Moses, they kept the law because it strengthened their faith in Christ.

So they were obedient. They were honest. They were upright.

Teaching Exact ObedienceThis concept of obedience shows up again later when Helaman’s young army—Helaman observed that they “observed to keep God’s statutes and his judgments and his commandments continually.”

So they were obedient to God, these young warriors.

And in battle, they did obey and observe every word of command with exactness.

Helaman Credits Their MothersIt is also interesting to note that right after Helaman praises their obedience, he says this: “And I did remember the words which they said unto me—that their mothers had taught them.”

So who did Helaman credit for the perfect obedience of these young warriors? Their mothers.

I invite you to imagine an alternate scenario for just a minute.

What If They Had Not Been Obedient?Imagine that Helaman took command of these 2,000 young men. It’s not like he was a military commander before that—he was a prophet.

He was out preaching the word, and they wanted him to be their leader. And so he agreed to be their leader—of these 2,000, again, deacons, teachers, priests who had no prior experience.

And it was his responsibility to make sure that they were as safe as possible.

The Potential for ChaosHe was leading them into battle. So there were some risks, and they knew that.

I imagine that Helaman felt a little overwhelmed. I think I would have in that instance.

But what if these young men had decided, “Well, I am just going to do whatever I want because I don’t need Helaman telling me what to do. He’s not the boss of me. I can do whatever I want”?

Obedience vs. DestructionIt’s not hard to imagine the scene of chaos and carnage and likely bloodshed that would have ensued had these young men decided to be stubborn instead of obedient and compliant.

And in looking back with the lens of history, and the words that Mormon has given us about them, it’s clear that their obedience is what saved them—their obedience to Helaman’s every word of command and their obedience to God, who then stepped in and orchestrated this miracle.

Saved Through ObedienceSo it’s not hard for me to connect those dots and say they were saved because of their obedience, right?

That’s how they were able to successfully get through those battles—not without wounds, but without death.

Raising Latter-day Spiritual WarriorsAnd I think about that in the context of what we’re trying to do today, in raising latter-day spiritual warriors in a culture where obedience is not really glorified at all.

Right? It’s like my personal authority is king over everything else, and I can do what I want, and I can discover my own truth, and this is what is prized in society.

But we’re trying to raise children who can be obedient.

Why Obedience MattersBecause if we want latter-day spiritual warriors, is it hard to connect the dots to say, “Well, Helaman’s army was saved because of their obedience. Will our kids be saved in the battles for their faith because of their obedience?”

I don’t think it’s hard to make that connection, for me.

If we want our kids to be saved spiritually, they have to learn to be obedient, because obedience is the first law of heaven.

Where Obedience Is LearnedBut kids learn obedience at home.

And so if we’re not emphasizing that, if they don’t learn to be obedient to us as their parents, they’re likely going to struggle to be obedient to prophets, to be obedient to commandments and covenants, and to God.

Again, obedience is the first law of heaven.

Preparing Children for What’s AheadSo that’s something to think about as you’re preparing your kids for what’s coming.

Obedience is a vital piece of that.

Our Personal ConversionAs I have thought about all that I have learned from these incredible women—which I don’t even have time today to scratch the surface, there’s so much—I invite you to go home and study the story on your own and try to find those pieces that are relevant to your life.

But what I have learned, I think, that transcends everything, is that if we want to raise modern-day spiritual warriors, we first have to be converted.

Because our personal conversion is going to be our kids’ first line of defense in the latter-day battles for their faith.

The First Line of DefenseIt’s not going to be their only line of defense, but it’s going to be their first line of defense.

Because who do they learn about conversion from? Who do they learn what faith looks like in action from?

They’re first going to learn that at home.

What Do Our Children See in Us?Like these Ammonite women, who never gave their kids a reason to doubt where their loyalties lay, I think we have to think about that in our own homes.

Do our kids know what we believe? Do they know because of what we say?

Do they know because of what we do? Do they know because those things are congruent?

What Are We Teaching Through Our Example?How do they know? What do they learn from us about conversion?

I love these words from Elder Jeffrey R. Holland:

“Our children take their flight into the future with our thrust and with our aim. And even as we anxiously watch that arrow in flight and know all the evils that can deflect its course after it has left our hand, nevertheless, we take courage in remembering that the most important mortal factor in determining that arrow’s destination will be the stability, strength, and unwavering certainty of the holder of the bow.”

As latter-day parents and leaders and grandparents in Zion, we are the holders of the bow for the rising generation. The significance and importance of our work cannot be understated.

DoubtAnd because of that, I want to go back to the stripling mothers and their parting counsel to their sons as they were going off to battle.

This is the counsel: If you do not doubt, God will deliver you.

I think about that in the context of this is the last thing their mothers had taught them.

Faith That Withstands BattleAnd this is the counsel that gave them courage to walk into battle when they were so young, and to believe that God would deliver them if they did not doubt.

Because their mothers had never given them any reason to doubt that they knew what they were talking about.

And so in today’s world, I think a lot about doubt.

A Culture That Elevates DoubtIt’s kind of on the forefront of a lot of the work that I do on social media and online.

It almost feels like doubt is elevated above faith in importance or significance, like a badge of honor.

If you’re doubting your faith, it’s like this gateway to personal authority and freedom.

Navigating Faith in a Doubting WorldAnd it’s hard to navigate that world and hold on to your faith without falling into that pit of doubt.

So how can we do that? That’s a big thing we’re trying to do.

Many years ago—like 20 years ago—I came to a crossroads in my faith that I was not expecting, that I didn’t know how to navigate.

A Personal Crisis of FaithIt threw me for a major loop.

I was in my young 20s at this point.

Prior to this, I had always just believed.

A Sudden Shift in PerspectiveI had had experiences that reinforced that belief and that testimony, and I never had any reason to doubt that all the things I had been taught by my parents and at church were true and real and good.

When my husband graduated from BYU, we moved our two young kids across the country to Ohio.

Prior to that point, I grew up mostly in Gilbert, Arizona, which is like “mini Utah.”

Culture Shock and New QuestionsThen I went to BYU, which is a culture in and of itself.

And then I moved to Ohio, where a lot of the people that I interacted with hadn’t even heard of our Church.

And if they had, they had some interesting misconceptions about what we believed or how we lived our lives.

A New Religious PerspectiveThey lived their lives very differently than I did.

So it was – almost–culture shock for me.

It threw me for a major loop that I was not expecting.

Encounters That Challenged BeliefShortly thereafter, my husband was called to serve as the ward mission leader in our ward.

And so we often had missionaries in our home, and they would bring their investigators—or as they call them now, their friends.

They would bring their friends over, and we would have missionary lessons in our home.

A Moment That Changed EverythingThere was this one time where they were teaching a Muslim man.

He was not interested in joining the Church, but he was curious enough to listen to the lessons and to see what it is that we believed.

During one of these lessons, he was talking about his belief of Jesus Christ—what he believed as a Muslim.

Questioning What I KnewHe believed that Jesus was a good man and a prophet, but not the Son of God, not the Savior of the world.

And as this young twenty-something, I listened to him talk about his view of Jesus Christ.

It hit me, maybe for the first time, that I was part of this tiny religious minority.

The Weight of DoubtWho was I to claim that I had the truth?

There were so many people in the world that didn’t even believe in Jesus Christ, let alone in the Book of Mormon.

So how did I know that it was true? Who was I to say that?

Struggling Through UncertaintyFor months after that, I wrestled with some really difficult questions about my faith.

Where everything had once felt so clear, now everything was muddy.

I didn’t know what I believed.

Holding On While Feeling LostI questioned everything—down to the reality of Jesus Christ as my Savior. I couldn’t even claim that anymore.

And I didn’t really know how to navigate this.

Going Through the MotionsThankfully, it was in the days before social media, because I think that would have complicated it a million times.

But I continued to go through the motions—to go to church, to say my prayers, to do the things.

But this cloud was heavy in the air.

A Quiet AnswerOne night I was praying. I honestly don’t remember what I said—probably just praying for clarity, to know the truth.

And then I heard these simple words, with such clarity in my mind: You already know it’s true.

Remembering What I Already KnewAnd with those words, peace rushed over me. It brought warmth to my heart and tears to my eyes.

I thought back to everything that I had experienced up to that point in my young life.

Faith Restored Through MemoryThe ways that God had shown up for me and testified to me again and again that the gospel was true—that Joseph Smith was a prophet, and that, because Joseph Smith was a prophet, the Book of Mormon was the work of God and the word of God.

I had miraculous answers to prayers while studying the revelations found in the Doctrine and Covenants.

And as I thought back on all of those things in the context of all of this doubt that I was trying to navigate, it just became clear in a second.

God has testified to me all throughout my life that this Church is true.

When Doubt Replaces FaithAnd I just forgot about that for a minute because doubts came up and just kind of took the place of all of that experience and that faith that I had had up to that point.

Trust God With What We Don’t UnderstandAnd so I learned a lot. I learned a lot from that experience.

One of the things being that our questions, our doubts, the things that feel challenging to us right now, they do not throw a wrench in God’s plan.

They do invite us to trust him with all of the things that we do not understand.

Wanting to See the Whole PathAnd as I’ve thought about this trust, this building of faith, I’m kind of a person who likes to know the end from the beginning.

I want to know how this path is going to end up before I ever take one step on it.

I want to see the whole path.

Learning How God WorksAnd that’s not how God usually works with me, unfortunately.

But I want to know all that God knows. I want to see all that God sees. And I’ve thought about that—can I do that? Can I know all that God knows?

Why We Don’t Know EverythingIn thinking about that, and thinking about the reason why we’re here in mortality, I asked myself: what would it have been like if we already knew everything that God knows?

We could still have our agency to choose, but would we want to choose anything other than eternal life with our Father if we knew that that was the reward at the end of the path?

And it just kind of made it clear to me that agency, as we know it, would be different.

The Role of OppositionIt would eliminate all or most of the opposition that we face, because we’d already know everything.

It would already be clear.

In 2 Nephi, in Lehi’s beautiful discourse about the plan of salvation, we learn that without opposition, there could be no righteousness nor wickedness, holiness nor misery, good nor bad.

Why Opposition Is EssentialAnd without those opposites, “there would have been no purpose in the end of [our] creation,” which would effectively “destroy the wisdom of God and his eternal purposes.”

So without opposition, there would be no purpose to our creation.

And that would destroy the whole plan of God and his purpose.

God’s Purpose and Our GrowthHis work and his glory is to save each one of us—to bring about the immortality and eternal life of man.

That is his whole goal, and everything that he does supports that singular goal.

And if that’s the case, then we can’t know all that he knows, because in order for him to save us, we have to experience opposition.

Why Faith Comes FirstAnd that is where faith comes in.

And that’s perhaps why faith is the first principle of the gospel—because everything else hinges upon our ability to have faith.

But that doesn’t make it easy.

When Answers Don’t ComeThat doesn’t mean that we’re going to be here in mortality, especially now, when there are huge questions that don’t seem to have good, clear answers.

And we pray for those answers.

And sometimes those answers don’t come, because maybe that’s just not something that God has revealed quite yet.

Choosing to Trust GodAnd so it invites us to trust him—to trust in his omniscience, and to trust that he’s got it all under control.

Because if his plan is to save me, then can I trust him with all the parts of that plan that I don’t now understand?

Because I have to learn to walk by faith.

A Personal Decision to TrustFor me, that answer has been yes. I can trust him. And I don’t know all the things and I don’t have all the answers.

And I imagine that I probably won’t in this life have all the answers or know all the things.

When We Face Our Own QuestionsBut I know that he does.

And that is enough for me.

But each one of us is going to come to some point in our lives where we have to wrestle with some of these big questions.

Different Struggles, Same SaviorMaybe it’s that we’re having a hard time aligning our personal experiences with the doctrine of the restored gospel of Jesus Christ.

Or maybe we’re having a hard time navigating a really challenging relationship with one of our kids, and we don’t know how that’s all going to work out.

For all of us, it’s going to be different.

The Only Way ForwardWe’re all going to be asked to wrestle with different things. But the only way that we will be saved is through Jesus Christ.

He is the way, the truth, and the life.

Do You Trust God?And so, I invite you to consider, as you’re wrestling with whatever it is that you’re wrestling: do you trust God?

Do you trust him enough to anchor yourself to him no matter how hard the wind blows, no matter how many people you know and love decide to walk away from the Church?

Will you anchor yourself to him?

Choosing to BelieveWill you choose to believe that he’s got it all under control?

That he’s going to cross every “t” and dot every “i” and make every person who turns to him whole?

That’s his goal.

Belief Is a ChoiceWill you do that? Will you choose to believe?

Because belief is a choice.

This isn’t something that just happens or it doesn’t.

Teaching Our Children to BelieveWe can choose to believe even if we don’t have all the answers.

Will you choose to believe that if you do not doubt, God will deliver you?

Will you choose to teach that to your kids with all the energy of your heart—that if they do not doubt, God will deliver them?

“We Do Not Doubt Our Mothers Knew It”And if we do that, if we have that unwavering certainty, as Elder Holland said, then our kids will always be able to say:

no matter what happens,
no matter where they end up on the path,
no matter what choices they make, they will always be able to say:

We do not doubt our mothers knew it.

And I leave that with you in the name of Jesus Christ, Amen.

Search topicsstripling warriors mothers; raising righteous children; LDS parenting principles; obedience first law of heaven; agency and accountability; faith vs doubt LDS; trust in God during trials; Book of Mormon parenting lessons; Helaman 5 stripling warriors; teaching children faith; personal conversion LDS; parenting spiritual resilienceCES Letter; Mormon Church criticism parenting; LDS faith crisis youth; leaving the Church concerns; LDS doubt questions; Mormon belief challenges; Church of Jesus Christ youth retention; LDS truth claims questions; religious doubt modern cultureThe post We Do Not Doubt Our Mothers Knew It appeared first on FAIR.

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In his October 2025 General Conference address, “Forsake Not Your Own Mercy,” Elder Matthew S. Holland taught a compassionate and clarifying truth about God’s mercy and our tendency to withdraw from it. Drawing on the story of Jonah, he showed how feelings of fear, shame, or inadequacy can lead individuals to distance themselves from God—not because mercy has been withdrawn, but because they mistakenly believe they no longer qualify for it.

Elder Holland firmly corrects this misunderstanding. Divine help is not reserved for those who have already fixed themselves. God’s mercy is active, immediate, and available precisely because we are imperfect.

You have immediate access to divine help and healing despite your human flaws.

This teaching reframes how we understand repentance, worthiness, and our relationship with God when we feel discouraged.

Common Criticism: “Because of repeated mistakes or personal failure, some people believe they have forfeited access to God’s help.”This belief often develops quietly over time. After repeated struggles, unresolved guilt, or unmet expectations, individuals may conclude that God’s patience has worn thin—or that they must first become spiritually “better” before turning back to Him. Instead of reaching toward God, they withdraw, delay repentance, or attempt to endure alone.

Fallacy at Work: Self-DisqualificationSelf-disqualification assumes that divine mercy operates on a threshold—that after enough failure, access to God’s help is revoked. This mindset turns mercy into a reward rather than a gift and reframes repentance as a prerequisite for help instead of the means by which help is received.

Elder Holland’s Correction: Mercy Precedes MovementThrough Jonah’s story, Elder Holland teaches that the prophet’s greatest error was not fleeing Nineveh, but distancing himself from God afterward. Jonah was not abandoned by the Lord; he abandoned the very mercy that could have sustained him.

God does not wait for us to become strong before offering help. Mercy is what enables repentance, courage, and change. Turning toward God—even imperfectly—is always the right first step.

Resolving this Fallacy: The gospel does not require disciples to qualify for mercy before seeking divine help. It invites them to receive mercy so that transformation can begin. When we stop disqualifying ourselves, we discover that God has been ready to help all along.

Living Apologetics: Mercy Is Not a Reward for the WorthyOne of the most damaging assumptions about faith is the idea that failure places people beyond God’s reach. Elder Holland’s message directly counters this belief and restores hope to those who feel spiritually weary or ashamed.

This teaching answers concerns such as:

“I’ve made the same mistake too many times.”
“God must be disappointed in me.”
“I should wait until I’m better before turning to Him.”

The gospel offers a different invitation: turn now.

Practical Apologetic Use:

If someone says: “I’ve gone too far to come back.”
You can respond: “Elder Holland teaches that we have immediate access to divine help despite our flaws. Mercy isn’t withdrawn because of failure—it’s offered because of it.”

Ways to Apply Today1️⃣ Notice where discouragement leads to withdrawal, rather than repentance.
2️⃣ Replace delay with turning, even if progress feels incomplete.
3️⃣ Trust that mercy enables change, instead of waiting to change before seeking mercy.

Keep This Talk With YouElder Holland’s message offers deep reassurance to disciples who feel unworthy, exhausted, or distant. The Lord’s mercy is not fragile, limited, or reserved for the flawless. It is immediate, sustaining, and constant.

Jonah’s story reminds us that when we withdraw from God, we are not being punished—we are forsaking our own mercy. The invitation of the gospel remains unchanged: return, trust, and receive.

Where might I be withholding myself from God’s mercy—and what would it look like to turn toward Him instead?

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In his October 2025 General Conference address, “The Family Proclamation—Words from God,” Elder Ronald A. Rasband testified that The Family: A Proclamation to the World is not merely a cultural statement or institutional guideline, but revealed doctrine given by God through His prophets. He explained how the proclamation came forth through prayer, prophetic councils, and spiritual unanimity—and why its teachings deserve reverence in every generation.

Yet its clarity has also made it controversial. As social views on family, marriage, and gender continue to shift, many struggle with how the proclamation fits in a changing world.

This raises a common and sincere question:
Should Church leaders be more open to current social views rather than asserting fixed doctrine about the family?

The proclamation has a divine origin, so we must treat it with the reverence deserving words from God.

Common Criticism: “Church leaders should be more open to current social views on family, marriage, and gender, rather than asserting fixed doctrine.”Some feel that doctrinal clarity on the family appears rigid or exclusionary in a world that values personal identity, evolving norms, and individual experience. They wonder whether prophetic leaders should adapt their teachings to better reflect modern perspectives, especially when current doctrine feels misaligned with personal circumstances or societal consensus.

Fallacy at Work: Cultural RelativismCultural relativism assumes that truth must evolve alongside social consensus—that what is right or authoritative today should adjust as norms change.

Applied here, it suggests that revealed doctrine should be reshaped to reflect cultural acceptance. But this assumption overlooks the difference between compassionate ministry and doctrinal authority. It treats prophetic teaching as opinion rather than revelation and equates discomfort with error.

Elder Rasband’s Correction: Doctrine Comes from God, Not CultureElder Rasband teaches that the Family Proclamation originated through revelation, prophetic councils, and unity—not as a reaction to social trends, but as guidance given ahead of them. Its authority rests in God’s eternal perspective, not in human approval.

He explains that prophets are stewards, not authors, of doctrine. Their responsibility is not to mirror society, but to declare God’s truths—even when those truths are countercultural. At the same time, Elder Rasband affirms the dignity, worth, and belonging of every individual, regardless of circumstance.

Resolving this Fallacy: The tension many feel dissolves when we understand the role of prophets. God’s doctrine is not designed to validate every cultural moment; it is meant to anchor His children across all of them. The Family Proclamation provides clarity about eternal identity and divine purpose while leaving room for compassion, patience, and Christlike love. Upholding doctrine does not negate empathy—it grounds it.

Living Apologetics: Holding to Doctrine with Christlike CompassionIn a world that often frames disagreement as hostility, faithful members may feel unsure how to speak about the Family Proclamation without sounding harsh—or how to remain loyal to doctrine without appearing unkind.

Elder Rasband models a better way. He shows that it is possible to speak with doctrinal clarity and genuine love. Defending revealed truth does not require diminishing others’ experiences, and compassion does not require abandoning eternal principles.

Practical Apologetic Use:

If someone says: “The Church just needs to catch up with the times.”
You can respond: “The Church believes families are central to God’s eternal plan. Prophets don’t create doctrine based on culture—they share what God reveals. At the same time, everyone belongs and deserves compassion and respect.”

Ways to Apply Today:

1️⃣ Study the proclamation prayerfully, seeking to understand not just what it says, but why it matters eternally.
2️⃣ Speak with clarity and kindness when the doctrine is questioned.
3️⃣ Create belonging without compromise by extending Christlike love while remaining anchored to revealed truth.

Keep This Talk With YouElder Rasband’s testimony reminds us that God’s truths do not lose their authority simply because the world changes. The Family Proclamation stands as a divine anchor—offering clarity about eternal identity, purpose, and belonging in a time of confusion.

Choosing to trust revealed doctrine does not mean ignoring pain or complexity. It means believing that God sees further than we do and that His love extends to every soul. As we hold firmly to truth while reaching outward in compassion, we become better disciples of Jesus Christ.

How do I balance loyalty to revealed doctrine with Christlike compassion when cultural views differ from gospel teachings?

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In his October 2025 General Conference address, Elder Quentin L. Cook taught that while the Lord is hastening His work across the world, discipleship remains deeply personal: it is a covenant journey built on steady effort, not flawless performance. He emphasized that even as converts and longtime members feel inadequate or underprepared, the Lord invites all to progress along the covenant path with faith and patience.

A common misconception arises here: If I don’t understand everything or live flawlessly, am I really ready for temple covenants?

“You will at times feel inadequate about what you know… Gospel knowledge is a great blessing obtained incrementally over time, but it is not a saving ordinance.” – Quentin L. Cook

Common Criticism: “The gospel demands perfect knowledge or flawless obedience before temple covenants should be made.”Some assume that deep doctrinal understanding or near-perfect obedience is required before progressing on the covenant path. This misconception can discourage converts, overwhelm returning members, and even stall lifelong Saints who worry they “don’t know enough” to be worthy of the temple. The result is hesitation, anxiety, and a distorted view of what God actually requires.

Fallacy at Work: All-or-Nothing ThinkingAll-or-Nothing Thinking is the tendency to believe that unless something is done perfectly, it shouldn’t be done at all.

Applied here, it suggests that only those with comprehensive scriptural mastery or consistent flawless behavior should make or renew sacred covenants. It overlooks the reality that covenants are how disciples grow, not a reward for already having mastered the gospel. All-or-Nothing Thinking blinds disciples to the incremental nature of spiritual learning and the gift of repentance.

Elder Cook’s Correction: Covenants—not perfection—prepare us for exaltation.Elder Cook teaches that receiving saving ordinances and entering temple covenants is essential for exaltation. Knowledge is a blessing, but it comes incrementally; covenants, not information, are what bind us to Christ. “Gospel knowledge is a great blessing obtained incrementally over time,” he explains, “but it is not a saving ordinance.”

In other words, disciples should not wait until they feel flawless to enter the temple or walk the covenant path. Temple preparation is an immediate goal because covenants anchor us to Christ’s grace, guide our growth, and open access to His power. Learning continues throughout our lives—and even beyond it.

Resolving this Fallacy: The belief that we must master the gospel before making covenants misunderstands the doctrine entirely. Exaltation is not achieved through intellectual mastery, but through the making and keeping of sacred covenants and relying on Christ’s Atonement. Elder Cook assures Saints that inadequacy is normal, learning is ongoing, and the Lord meets covenant-keepers where they are. The gospel is a path for imperfect people who are willing to progress.

Receiving the ordinances and covenants and living the commandments are essential… The gospel is not a test of knowledge.

Living Apologetics: Covenants as a Path for Imperfect DisciplesA common struggle—especially among new or returning members—is the feeling of not knowing enough to move forward. Some hesitate to prepare for the temple out of fear that they don’t understand everything yet. Others compare themselves to more seasoned members and feel inadequate by comparison.

Elder Cook reframes this: discipleship is not about arriving fully formed—it is about choosing the covenant path where Christ shapes us over time. Knowledge expands slowly. Spiritual confidence grows gradually. What saves us is not expertise, but commitment to Christ through sacred covenants.

Practical Apologetic Use:

If someone says: “I don’t think I’m ready for the temple—I still have so much to learn.”
You can respond: “Covenants are what help us grow into discipleship. Elder Cook teaches that knowledge comes incrementally, but covenants are essential now. The temple isn’t the finish line; it’s where Christ strengthens us along the way.”

Ways to Apply Today:

1️⃣ Take one step toward the temple. Study a temple-related chapter or talk with a leader about your next step.

2️⃣ Embrace incremental growth. Identify one gospel principle you want to understand better—then study it for just 10 minutes this week.

3️⃣ Release perfectionism. When feelings of inadequacy arise, remind yourself: “The gospel is not a test of knowledge.”

Keep This Talk With YouElder Cook’s message is a reminder that the Lord’s hastening work does not require perfect Saints—only willing ones. As we set our hearts on the covenant path, we soon discover that Christ compensates for our shortcomings, strengthens our efforts, and teaches us line upon line. Temple covenants are not reserved for the doctrinally seasoned; they are the very means by which disciples become more like Him.

Just as early converts gathered with joy despite limited knowledge, modern Saints can move forward with confidence. The Lord has always worked through humble, learning disciples. He invites each of us—new, returning, or long standing—to progress one covenant at a time.

This week, try one small step:

Identify one temple covenant you want to understand more deeply and read a related scripture or conference quote.
Support a newer member by sharing a moment when you felt inadequate but kept moving forward.
Choose one small act of obedience that will help you take a step toward the temple.

How will you walk the covenant path this week—even if you still feel like you’re learning as you go?

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Doctrinal Developments in Nauvooby Mike Parker

(Mike Parker is a long-time FAIR member who has graciously allowed us to use materials he originally prepared for the Hurricane Utah Adult Religion Class. The scripture passages covered in his lessons don’t conform exactly to the Come, Follow Me reading schedule, so they will be shared here where they fit best.)

Class Notes

Additional Reading

This week’s lesson notes include a comparison of the sources used to compile section 130. (See notes, pp. 15–32.)
Joseph Smith’s teachings about the Holy Ghost in D&C 130:22 were emended in 1854 under the direction of Brigham Young. For an explanation of what happened and why, see Ronald E. Bartholomew, “The Textual Development of D&C 130:22 and the Embodiment of the Holy Ghost,” BYU Studies Quarterly 52, no. 3 (2013): 4–24.
Stan Larson, “The King Follett Discourse: A Newly Amalgamated Text,” BYU Studies 18, no. 2 (Winter 1978): 193–208. Joseph’s 7 April 1844 sermon, delivered at the funeral of his friend, Elder King Follett, is arguably the most important of his published discourses. In it, Joseph explained his understanding of the nature of God, including the doctrine that God the Father is an exalted Man who once had a mortal existence. Four different individuals took notes during Joseph’s sermon. Their accounts were synthesized into a single text in 1855 by Church scribe Jonathan Grimshaw; Grimshaw’s version was published by B. H. Roberts in his seven-volume History of the Church (6:302–17) and in many other Church publications. Stan Larson’s 1978 amalgamated text attempted to remove Grimshaw’s textual emendations and provide proper weight and balance to the various accounts.
On 16 June 1844, only eleven days before his death, Joseph gave his “Sermon in the Grove” that expanded on the nature of God and other ideas he had presented in the King Follett Discourse. The most complete account of his sermon was made by Thomas Bullock; you can read his handwritten notes on the website of the Joseph Smith Papers or a parallel comparison of his and two other accounts on the archived website of the Book of Abraham Project.

Mike Parker is a business and marketing analyst with over twenty years’ experience in the financial services and cellular telephone industries. He holds a bachelor’s degree in Business Administration with an emphasis in Management Information Systems from Dixie State University (now Utah Tech University) of St George, Utah. He also has eight years’ experience in corporate training and currently teaches an adult religion class in southern Utah. Mike and his wife, Denise, have three children.

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Is Exaltation Blasphemous or Worship?by Autumn Dickson

In case it was ever in question, we believe in exaltation. As I worked on this post, I felt like I was addressing a non-member even though it’s usually members who look up Come Follow Me posts. In the end, I decided to keep it that way. Even if non-members don’t look up this content, we can learn how to potentially respond to those who question our beliefs.

So let’s talk about exaltation.

Exaltation is one of the topics that is covered in our readings this week, but what does that really mean? What does it mean to inherit exaltation? Let’s look at what the Lord says.

Doctrine and Covenants 132:20 Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them.

The Lord defines (to an extent) what it means to be exalted. He describes His righteous children as capable of becoming gods (note the “g” and not the “G”) because they have no end. They shall be from everlasting to everlasting, but they also “continue.” They become above all things, and all things are subject to them. They have all power and angels are subject to them.

In other sections in Doctrine and Covenants, exaltation is described as “made equal with the Lamb of God” and “receive of the Father’s fulness.”

There are also references to this idea in the bible. Romans 8 teaches that we are children of God, and because of that, we can be heirs of God and joint-heirs with Christ. We can all be glorified together. In Revelation 3, the Lord talks about how He will allow us to sit on His throne with Him. In Psalm 82:6, it describes us, as His children, as gods with a little “g” just as it does in Doctrine and Covenants.

There are a few reasons that people believe this doctrine is blasphemous. I actually believe that exaltation is the antithesis of blasphemy, and I want to explain why. First, I’ll explain it from the perspective of God looking down. Then, I want to turn our perspective from the child looking up.

First, let’s talk about blasphemy from the perspective of God.

I can only think of two reasons why exaltation would not be real. The first possible reason is that God is incapable of doing so. Maybe He can’t lift us up that high. Maybe He can only lift us as high as heaven but no further.

When I’ve had conversations with friends over this, I always hear them say, “Oh no. I’m way down here, and God is just so high. I can’t ever be on His level.”

Well duh. We also can’t earn heaven because it’s just so high, and we’re down here. And yet, He toiled and sacrificed and paid the price to lift us above where we are. Why can He only lift us so high? I think He lifts us to where He is despite our lack of earning it.

I don’t think exaltation is blasphemous. I think it’s blasphemous to suggest that God is incapable of lifting us to where He is.

I think most Christians would agree with that statement. God can do anything. He already sent His Son to die for us so that we could be lifted higher than we were, so the only other reason is that He chooses not to do so.

Can anyone think of a reason why God would not want to lift us to His level?

Let’s view this from a parent-child relationship, the parent-child relationship that God set up here on earth. On purpose. Intentionally.

Why would a parent keep their child down below them?

Usually, the answer is narcissism.

Narcissism often springs from deep insecurity, and it often translates as a person trying to keep themselves above everyone else. They want everyone to essentially worship them because they’re trying to fill that scary, deep void of insecurity. I know a few parents who are narcissistic. I know parents who have purposely tried to keep their kids down so that they could feel better about themselves. They have days where they’re lifting the child and then bragging to friends about it because it makes them look good, but they also have days where they’re undermining the child because they can’t bear the idea that the child will become independent and powerful and joyful and not need them. They do what they can to keep the child on a lower level because their ego can’t handle it. Sometimes this looks like constant criticism, mocking, or belittling. Sometimes it includes more nefarious plots, but it all boils down to this idea that they want the child on a lower level.

I know non-narcissistic parents who are the exact opposite. They look at their child and want that child to grow and become more than they ever did. They know that the child could potentially become very powerful, and they want that for the child.

I believe that’s how God loves us. I believe that He saw our potential and invested in it. I believe He loves me more than I love my kids, and I want my kids to be so much better than I was. We can’t be better than God because He is perfect, but if He loves me so much more, than why would He want anything less for me?

I don’t think exaltation is blasphemous. I think suggesting that God wants to keep us down is blasphemous.

Maybe someone else can come up with a logical reason as to why our growth is capped, but I can’t think of any reason that would not be blasphemous in and of itself.

Now let’s view this from the perspective of the child.

Another line of reasoning that I run into with the doctrine of exaltation is the idea that putting us on the same level as God diminishes Him somehow. Once again, only a narcissist sees it that way. God saving me and glorifying me and lifting me does not diminish Him.

IT DOES THE OPPOSITE.

Blasphemy is often associated with the idea that the human is mocking God.

I’m not mocking God with exaltation; I love Him more because of exaltation.

Swinging back around to the narcissistic parents and the non-narcissistic parents. Think about the children who grow up in those kinds of homes.

Which child adores their parents more? Which child loves and honors and follows their parents more? Which child is more likely to worship their parent?

The child who lives in the home with parents who love them and want to lift them as high as they are capable of reaching. I ADORE God because of exaltation. I don’t earn it. I worship Him for making sacrifice after sacrifice to make it possible. I worship Him for offering something that is priceless beyond my imagination. I worship Him for offering it when I don’t deserve it.

You don’t have to agree with the doctrine of exaltation. Perhaps you have a logical reason as to why the Lord would cap that growth. Perhaps you don’t, and that’s okay too. Heaven knows I don’t have logical reasons for everything that I believe in (though I’m trying awfully hard to get there). What I’m merely trying to suggest in this post is that our belief in exaltation doesn’t automatically equate to blasphemy.

I testify of a God who adores us. I testify that He is capable of lifting us and that He desires to do so. I testify that lifting me is possible because of the sacrifice of His Son, and I testify that lifting me doesn’t diminish His glory. It adds to it because it makes me worship Him all the more. I am grateful God calls me His child and set up parental relationships on earth so that I could observe that pattern and learn from it.

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In his October 2025 General Conference address, Elder Brik V. Eyre taught that our lives “will fundamentally change if we better understand who we really are.” He testified that we are not accidents of creation or mere products of circumstance—we are beloved sons and daughters of God, endowed with divine potential and accountability.

Some faith traditions see humanity primarily as creations of God—beautiful, but passive. Elder Eyre reminds us that the restored gospel restores a higher truth: we are children of God, heirs with Christ. That single shift in identity changes everything—from how we face trials to how we use our agency.

“We must seek validation vertically, not horizontally. And as we do, we too can boldly proclaim, ‘I am a child of God.” — Elder Brik V. Eyre

Common Criticism: “If God made me this way, how can He hold me accountable?”In a world shaped by victimhood and self-definition, some wonder whether personal accountability is fair. “If God created me with these tendencies or challenges,” the reasoning goes, “then He’s responsible for my choices and outcomes.”

This view can make us feel powerless—defined by biology, upbringing, or circumstance—rather than divine design. It assumes that identity is static, not eternal.

Fallacy at Work: The Fatalism FallacyThe Fatalism Fallacy is the mistaken belief that our choices don’t matter because everything—including who we are—has already been decided.

Fatalism whispers that agency is an illusion. It treats human beings as programmed outcomes of creation rather than participants of divine parentage. Applied to faith, it mistakes God’s authorship for authorship without consent: if He “made” us, then we cannot act for ourselves.

Elder Eyre’s message refutes that completely. Our Father in Heaven did not manufacture us; He fathered us. Children inherit divine capacity. Creation makes objects; parenthood makes agents. To be God’s child is to share, in embryo, His creative power—the ability to choose, grow, and become.

Resolving this Fallacy: The restored gospel’s doctrine of divine identity transforms accountability into empowerment. Because we are God’s children, not His puppets, we are capable of growth beyond our circumstances. The adversary whispers, “You’re never going to get better—this is who you’ll always be.” But divine truth replies, “You are a child of God—this is who you are becoming.”

Agency is not punishment; it is privilege. The Father’s plan was never to trap us in weakness but to teach us to act, repent, and progress. As Elder Eyre testified, “The adversary will always try to label us by our weaknesses, but Heavenly Father consistently and lovingly reminds us that we are His children.”

“While our Heavenly Father lovingly reminds us that we are His children, the adversary will always try to label us by our weaknesses.” — Elder Brik V. Eyre

Living Apologetics: Identity That Empowers AgencyA frequent misconception is that faith in divine identity means blind obedience—that if God is our Father, He dictates our lives. Elder Eyre flips that narrative. Knowing we are children of God gives us both the courage and the responsibility to act.

Our divine inheritance is not exemption from struggle; it is the endowment of power to grow through it. Christ’s Atonement makes that growth possible, and prayer connects us to the source of it.

Practical Apologetic Use:

If someone says: “If God made me this way, I shouldn’t have to change.”
You can respond: “He didn’t just make you—He begot you. As His child, you have divine DNA. That means you’re not trapped by what is—you’re invited to become something more.”

Ways to Apply Today:

1️⃣ Seek validation vertically. Before scrolling, comparing, or apologizing for who you are, spend time “being with God.” Let Him remind you of who you are to Him.
2️⃣ Replace labels with lineage. When you catch yourself thinking, “I’m just not good at…,” reframe: “I’m a child of God learning to…”
3️⃣ Act from identity, not insecurity. Make one decision today that reflects divine potential rather than fear or habit.

Keep This Talk With YouUnderstanding divine identity is the foundation of divine destiny. Elder Eyre’s invitation is not merely to believe in God, but to believe God when He tells us who we are.
Remember: creation defines existence; sonship defines becoming.

When you feel unworthy, uncertain, or overwhelmed, repeat Moses’s declaration: “Who art thou? For behold, I am a son [or daughter] of God.” (Moses 1:13.) That truth banishes shame, restores agency, and anchors hope.

This week, try one small step:

Write in your journal the sentence, “I am a child of God, therefore I can choose.”
In prayer, ask not only for help but for remembrance—of who you are, and whose you are.
When you see others struggling, remind them of their divine heritage, not their human limitations.

How will you live differently this week because you know who you really are?

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In his October 2025 General Conference address, Elder Gerrit W. Gong taught that living the gospel of Jesus Christ means creating space for everyone in His restored Church. “The spirit of ‘room in the inn,’” he said, “includes ‘no one sits alone.’”

Critics sometimes claim that the Church of Jesus Christ of Latter-day Saints isn’t truly inclusive—that its members are friendly only within familiar circles or cultural comfort zones. From the outside, this can look like cliquishness or indifference, especially when visitors or those who feel different are unintentionally overlooked.

But Elder Gong’s message is just as searching for those inside the fold. He invites covenant members to examine our own habits of belonging and be vigilant against forming cliques or closed circles. The Savior’s Church cannot thrive on “insiders and outsiders.” Every ward and branch should feel like His inn—open, warm, and attentive to those who arrive weary, wondering if they will be seen.

Genuine belonging in the Church isn’t a social gesture—it is a doctrinal covenant rooted in Jesus Christ Himself.

Common Criticism: The Church Isn’t Welcoming“The Church isn’t welcoming—it’s full of cliques and cultural barriers.”

This perception arises when visitors, new converts, or long-time members feel unseen or disconnected. Some conclude that the exclusive “gospel culture” is just Utah culture or that inclusion depends on fitting a specific mold of appearance, background, or belief.

Fallacy at Work: Out-Group BiasOut-Group Bias is the tendency to see those outside our group as less relatable, less moral, or less deserving of empathy. It narrows the circle of compassion by dividing people into “us” and “them.”

In Church life, Out-Group Bias can appear in quiet, unintentional ways. It shows up when we glance past the new face in the hallway, assuming they won’t fit in here or someone else will talk to them. It whispers that people who dress differently, speak with an accent, or have questions about faith or identity probably “wouldn’t understand.” Left unchecked, that bias can build invisible walls in our congregations—walls that make others feel like guests rather than family.

Elder Gong’s Correction: Elder Gong urges us to recognize and dismantle those barriers. Every ward, branch, and quorum should reflect the Lord’s inclusive invitation: “Come unto me, all ye that labour and are heavy laden.” The Savior’s gospel culture has no “us and them”—only we, gathered together in covenant belonging.

Elder Gong’s teaching dismantles the Out-Group bias. In gospel culture, there is no “out-group.” Christ “inviteth all to come unto Him” (2 Nephi 26:33). Every covenant member—and every seeker—is already included in the invitation to the “supper of the Lamb.”

Resolving this Fallacy: Gospel belonging is not a social program—it’s a divine pattern. The Church gathers “from every nation, kindred, tongue, and people” to form one body in Christ. When we make room for others—especially those who feel they are different—we are not merely being polite; we are living our covenants to “mourn with those that mourn” and to “comfort those that stand in need of comfort” (Mosiah 18:9, 21).

Elder Gong’s correction is clear: the culture of Christ’s Church is the culture of covenant inclusion. Every time we extend a sincere “hello,” sit beside someone new, or bridge a cultural gap, we enact the very pattern of Zion.

Living Apologetics: Creating Gospel CultureA frequent misunderstanding is that inclusion means relaxing doctrine or erasing differences. Elder Gong reframes it: true inclusion is rooted in covenant discipleship, not cultural conformity.

Gospel belonging does not require us to set aside revealed commandments or endorse every choice. The Savior’s invitation is both merciful and covenantal: He meets us where we are but never leaves us there. To welcome someone is to acknowledge divine worth, extend friendship, and invite discipleship—not to redefine the doctrine that anchors that invitation.

Practical Apologetic Use:

If someone says: “The Church just isn’t very welcoming.”
You can respond: “That’s exactly why Elder Gong taught that ‘no one sits alone.’ Belonging in the gospel isn’t about blending in—it’s about being gathered to Christ. Each of us is responsible to make room in His inn.”

Ways to Apply Today:1️⃣ See and sit. At Church, look for someone sitting alone. A simple greeting or choosing to sit beside them can change everything.
2️⃣ Bridge cultures. Learn from members whose backgrounds differ from yours; their experiences expand your understanding of gospel culture.
3️⃣ Check your circle. Ask in prayer: “Lord, who feels unseen in my ward family?” Then act on the impression that comes.

Keep This Talk With YouElder Gong’s invitation calls covenant members to examine our own habits of belonging and to be vigilant against forming invisible circles that keep others at arm’s length. True discipleship requires us to stretch our hearts beyond what is comfortable, to reach across differences of background, belief, or circumstance, and to welcome others as fellow travelers in Christ’s inn. Welcoming someone does not mean we must agree with every viewpoint or lifestyle—it means we recognize divine worth, extend friendship, and invite discipleship rooted in the Savior’s doctrine.

When both sides of this equation are met—when those outside are willing to look again with understanding, and those inside are determined to love more deliberately—the result is what Elder Gong called covenant belonging. It deepens as we come to each other and to the Lord in His inn. The Lord blesses us all when no one sits alone. And who knows? Maybe the person we sit next to will become, as Elder Gong said, “our best fortune-cookie friend.” As we find and make place for Him and for each other at the supper of the Lamb, we begin to glimpse the unity and joy of Zion itself.

This week, try one small step:

Sit beside someone you don’t know at church. A simple act of sitting next to another person can turn a stranger into a friend and remind both of you that there is room in Christ’s inn for all.
Learn how their journey of faith began. Listening to someone’s story builds understanding and breaks down invisible walls that separate “us” from “them.”
Pray to see your ward through the Savior’s eyes. Ask to notice who feels left out or unseen, and let His compassion guide you to act with warmth and courage.

How will you help your ward become a place where no one sits alone—physically, emotionally, or spiritually?

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“Controversies in Joseph Smith’s Polygamy: New Evidences and New Observations Indicate Fawn Brodie Should Have Done More Research” by Brian C. Hales at the 2010 FAIR ConferenceWhy did Joseph Smith practice plural marriage? There are three different places we could go for answers.

We can go to the naturalists—like Fawn Brodie—and the cynics, which are kind of in the same group. We can go to Latter-day Saint apologists, who gave us their own set of reasons. And then we can go to Joseph Smith himself. I’d like to look at these three sources.

The first source is the naturalist—and what I mean by that is somebody who is sure God’s not involved. Okay? It’s all natural processes—hormones, libido, job one—and sex. That’s what’s driving polygamy. That’s their answer.

And Fawn Brodie kind of codified this idea in her 1945 biography, which unfortunately is still probably the most influential book ever written on Joseph Smith. Brodie totally botched the treatment of his sexuality in polygamy. She didn’t even want to get it right—that’s my frustration.

The purest naturalistic view is found in George D. Smith’s 2008 novel, which he called “Nauvoo Polygamy: … but we called it celestial marriage.” I doubt there will ever be a purer naturalistic view written of Joseph the man.

CONTINUED HERE

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In his October 2025 General Conference address, Proved and Strengthened in Christ, President Henry B. Eyring taught that times of trial and discouragement are not signs of God’s abandonment but evidence of His love. The Lord “proves” His children, not by granting ease or worldly success, but by refining them into disciples who can bear the weight of eternal life.

Some feel discouraged or even lose faith when they feel the gospel is “not working”. When health fails or hoped-for blessings never materialize, there’s a temptation to think that God has ‘let us down’. But this expectation rests on a counterfeit view of the gospel, one that measures God’s goodness by our comfort and success. President Eyring’s message answers that misconception: trials are not failures of the gospel but the very means by which it transforms us into Christlike beings.

Common Criticism: The Gospel Isn’t Working for MeThere are former members of the Church – and even some current members — who feel that if the gospel were true, their lives should be easier, happier, or more successful. When illness persists, relationships falter, or blessings don’t come, they conclude that God and the gospel have failed them.

Fallacy at Work: Prosperity BiasProsperity Bias is the tendency to measure truth or divine favor by how comfortable, successful, or easy life feels.

It is a form of confirmation bias: when things go well, we assume God is near; when hardships come, we assume He has failed us.

Many who struggle say the gospel “isn’t working” because it didn’t insulate them from illness, disappointment, or grief. Prosperity Bias creates a false standard for God’s love—equating it with worldly ease or other expectations—so when trials arise, they conclude God has abandoned them.

President Eyring’s Correction:

Brothers and sisters, your proving and strengthening may not look like Moroni’s or Jacob’s or the Prophet Joseph’s. But it will come. It may come quietly, through the trials of family life. It may come through illness or disappointment or grief or loneliness. I bear witness that these moments are not evidence that the Lord has abandoned you. Rather, they are evidence that He loves you enough to refine and strengthen you. He is making you strong enough to carry the weight of eternal life.

Eyring’s testimony dismantles Prosperity Bias: true gospel “success” is not measured by prosperity or ease, but by the refining presence of God in our proving moments.

The scriptures reinforce this truth. Moroni, lonely and hunted, still testified of Christ (Moroni 10:1–5). Joseph Smith, in Liberty Jail, cried out “O God, where art Thou?” but was assured that adversity is “but a small moment” (D&C 121:1–8). The Lord’s refining work transforms weakness into strength (Philippians 4:13).

Resolving this Fallacy: The gospel is not a prosperity contract or a self-fulfillment program. It is a redemptive, covenantal relationship between us and Christ. Misunderstanding this leads to disillusionment: when trials come, people assume the gospel is “not working” because it didn’t deliver comfort or success. But that is a counterfeit lens. The true gospel is working whenever it brings us closer to Christ, even (and especially) in hardship.

When we face proving moments, the Lord is not failing us—He is forming us. The question is not, “Why is the gospel not working?” but rather, “How is God shaping me through this?” In that reframing, every trial can become evidence of His love and a step toward reconciliation with Him.

Living Apologetics: Trials as Refinement, Not FailureMany of us quietly wonder if our faith is “working” when life is heavy. The apologetic answer clarifies the error of Prosperity Bias—but living the gospel means moving beyond the analysis. President Eyring invites us to see proving moments as God’s training ground, not His absence.

Living this perspective means learning to spot God’s hand in the middle of weakness, reframing discouragement as evidence of His refining love, and sharing that witness with others who feel weighed down. The gospel “works” not by removing our struggles but by transforming us within them—and that transformation becomes one of the most powerful testimonies we can bear.

Practical Apologetic Use:

If someone says: “I’ve tried living the gospel, but it’s not working—life is still full of problems.”
You can respond: “I’ve felt that too. What I’ve learned is that the gospel isn’t about erasing struggles—it’s about who we become through them. My hardest moments are often where I’ve felt Christ the closest.”

Ways to Apply Today:

1️⃣ Notice Christ’s strength in weakness. Keep a simple record this week of moments when you felt supported, even in something small.
2️⃣ Reframe discouragement. When a trial weighs on you, pause and ask: What might God be building in me through this?3️⃣ Turn experience into testimony. Share one example—big or small—with a friend, loved one, or in a journal, where a struggle helped you grow closer to Christ.

Keep This Talk With YouPresident Eyring’s reminder is simple: life’s hardest seasons are not detours from discipleship but the very ground where discipleship takes root. God is shaping us, often quietly, through the disappointments, illnesses, and griefs we wish would pass.

To carry this message into your week, try:

Pause in a moment of discouragement and ask: How is God refining me here?
Write down one small way you’ve felt strengthened in the past month.
Encourage a friend or family member who feels forgotten—remind them they are being strengthened, not abandoned.

“The Lord proves us … to strengthen us. That proving does not come in moments of ease or comfort. It comes in moments when we feel stretched beyond what we thought we could bear. The Lord teaches that we are to continue to grow and never tire in our efforts, that we never give up, that we keep trying. When we continue to have faith in Jesus Christ—even when things might feel impossible to us at the moment—we become spiritually stronger.” – President Henry B. Eyring, Proved and Strengthened in Christ

Where in your life right now might God be using struggle as His way of preparing you to carry the weight of eternal life?

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What are Priesthood Keys?by Autumn Dickson

The Lord restored the priesthood to mankind some time ago, and yet, He did not reveal the structure in which He wanted everything to be organized. There were many who had received callings and knew their responsibilities, but putting it together in a structural whole would serve to provide organization so that the Lord’s house could be a house of order.

One of the organizational tools for the Lord’s priesthood is that of keys.

Doctrine and Covenants 107:8-9

8 The Melchizedek Priesthood holds the right of presidency, and has power and authority over all the offices in the church in all ages of the world, to administer in spiritual things.

9 The Presidency of the High Priesthood, after the order of Melchizedek, have a right to officiate in all the offices in the church.

These verses are talking about rights. Verse 8 explains that the Melchizedek Priesthood holds the right of presidency, and the Presidency of the High Priesthood (or in our day, the First Presidency) has a right to officiate in any capacity in the church.

Here is a quote that connects the idea of rights to keys. Joseph Fielding Smith taught, “While all men hold the priesthood who are ordained to any office, yet there are special, or directing, authorities, bestowed upon those who are called to preside. These authorities are called keys.”

I’m going to zoom out a bit so that we can attempt to understand different aspects of the priesthood and organize it all.

First, we have the priesthood. The priesthood, in its simplest definition, is the power of God. It is the power by which He created. It is the power by which rules.

Second, there is the Melchizedek Priesthood. As stated in my previous video from this week, the Melchizedek Priesthood stands independent of any office or calling. In its simplest definition, it is the power of God that is given to man to further the work of salvation on the earth. In other words, it’s a portion of the priesthood power that is held by our Heavenly Father. He only gave us a portion of the power that we needed for this life.

Third, there is the Aaronic Priesthood. This is actually not a separate priesthood from the Melchizedek Priesthood. It is an appendage of the Melchizedek Priesthood. It was another way of organizing the priesthood and delegating responsibilities.

Fourth, there are priesthood ordinations and offices. When men come of age, they are ordained to the priesthood and progress through priesthood offices. Different priesthood offices delegate different priesthood responsibilities. Quick tangent. Only men are ordained to the priesthood, but women can utilize the priesthood without being ordained. The Lord has still not answered why He has chosen this path or whether it’s doctrine or policy. There are plenty of theories, but the Lord has not chosen to explain it.

And the last thing I want to talk about today: priesthood keys. Priesthood keys take priesthood offices just a tiny step further. Priesthood keys are the right to govern. You can hold a priesthood office without holding any keys. You can hold the office of Elder or High Priest but not have any keys with which to direct the work. You simply have responsibilities to function underneath those keys. The church website teaches us which offices and leaders hold keys.

Members of the First Presidency and Quorum of the Twelve Apostles hold all the keys necessary for governing the Church. Only the President of the Church has the right to exercise all of those keys. He delegates these keys to others who preside in the Church—temple presidents, mission presidents, stake presidents, district presidents, bishops, branch presidents, and quorum presidents, including deacons and teachers quorum presidents.

Oftentimes these keys are to overlook specific responsibilities and geographical jurisdictions. They eventually trace back to the prophet, and ultimately, to the Savior, Himself.

When I think of keys, I think of unlocking rooms. Let’s pretend that God’s various works (including those not directly associated with the earth) are a giant castle. Different rooms hold different responsibilities and powers that the Lord governs.

The Lord has given a grouping of rooms to the President of the Church on earth, or the prophet. When the Lord gave the prophet the keys, a couple of things happened. He gave the prophet a stewardship. The prophet is now in charge of making sure that what occurs in those rooms are in alignment with what the Lord would have occurring in those rooms.

But as the church grew bigger, it became very difficult for one prophet to oversee so many rooms and consequent responsibilities so he started delegating keys. The prophet can still access any of these rooms and perform responsibilities associated with those rooms, but he often chooses, delegates, and allows other leaders to perform their responsibilities without too much interference.

A mission president is over a room of missionaries found within a geographical area. If a mission president is called over the Salt Lake City North mission, he has no jurisdiction over any other missionaries than the one in his mission. He also doesn’t hold authority over the members. His specific room is for the missionaries.

The same idea goes to temple presidents, stake presidents, bishops, and quorum leaders. Eventually these men get released from their callings and they hand their keys back to be given to a new leader.

As I said previously, the person who holds the key for a specific room is in charge of making sure that everything that occurs in that room aligns with the Lord. Are ordinances being performed correctly? Is the doctrine kept pure from apostasy? Keeping a massive, worldwide church on track is no easy task. Keys help to make sure that the Lord’s church is the same everywhere.

It is also important to note that you don’t need keys to help push the work further along. Though a leader is chosen to hold the keys, all of us have access to God’s priesthood power to make a difference. We can’t get caught up in the idea of leadership. Christ’s example of leadership should give us a real taste of what it means to govern. You don’t have to be a leader to access power or even change the world.

Interestingly enough, I don’t know if priesthood keys are doctrine or policy. If anyone does know, please feel free to comment. I don’t know if keys exist independently or if the Lord created the priesthood organizational system, and the keys were part of the system that He created. I don’t know if keys were just meant to help create a house of order or if they belong to the category of doctrine in which they don’t really get changed.

This post definitely was definitely more informational than some of my other posts, but being able to zoom out and understand some of the basic organizations of God’s priesthood has also helped me better understand my own priesthood responsibilities. It helps me understand the access I have to priesthood power, not just in the form of receiving blessings but also the power I am capable of wielding to further the work of salvation.

There is beauty in the fact that the Lord knows what He’s doing. There is beauty in knowing that there is truth, and I can trust that truth to remain pure no matter where I go and attend church services. The Lord has achieved an incredible amount of unity and continuity in a worldwide church that many world leaders only dream of.

As we come closer and closer to a knowledge of Christ’s character, we receive more and more salvation. We experience more happiness. That’s why the keys are so essential. It keeps our knowledge of Christ accurate and enables us to remain close to Him through the ordinances that He put forth.

I am grateful for a Lord who is wise enough to set up His church as He did. I’m grateful that despite all the imperfections of mankind, He has done a phenomenal job of keeping His truths and ordinances pure so that we can draw as close to Him as possible. I testify that the priesthood is ultimately His to delegate, and that He offers His power to anyone who is worthy and willing. I also testify that He set up a priesthood organization in which He delegated certain responsibilities to push us to become better and keep things as close to the truth as humanly possible.

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“The Olive Leaf”; the divine natures of God and man (D&C sections 88, 93)by Mike Parker

Class Notes

Additional Reading

Diana L. Mahony and Marla D. Corson, “Light-Mindedness versus Lightheartedness: Conflicting Conceptions of Laughter among Latter-day Saints,” BYU Studies 42, no. 2 (2003): 115–29.
Kenneth W. Godfrey, “The History of Intelligence in Latter-day Saint Thought,” in The Pearl of Great Price: Revelations from God, ed. H. Donl Peterson and Charles D. Tate Jr. (Provo, UT: Religious Studies Center at Brigham Young University, 1989), 213–36.

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The Vision of the three degrees of glory (D&C section 76)by Mike Parker

Class Notes

Additional Reading

Philo Dibble, “Recollections of the Prophet Joseph Smith,” Juvenile Instructor 27, no. 10 (15 May 1892): 303–04. Dibble recalled his firsthand experience being in the room when Joseph Smith and Sidney Rigdon experienced the Vision now canonized as section 76.
Joseph Smith, “A Vision,” Times and Seasons 4, no. 6 (1 February 1843): 81–85. William W. Phelps wrote a letter in poetic verse to the Prophet Joseph about the celestial kingdom, and Joseph responded with a poetic form of section 76.
Elder Russell M. Nelson, “Perfection Pending,” General Conference, October 1995. Then-Elder Nelson offered a suggestion on the meaning of the word telestial.
Kevin Barney, “The Etymology of ‘Telestial’,” By Common Consent, 27 January 2010. Barney takes a scholarly approach to the origin of the word telestial.

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Choosing Christ in a World of Opposition

Have you ever felt disoriented by how much resistance seems to follow faithful living? Whether in a classroom, a family gathering, or scrolling through your feed, you may have encountered voices that belittle your beliefs, question your values, or mock your faith in prophets and scripture.

In his message Divine Helps for Mortality, President Dallin H. Oaks of the First Presidency affirms a profound and empowering truth: opposition is not a sign that something is wrong—it’s a sign that something eternal is at stake. God’s plan doesn’t shield us from difficulty; it places us in it—so we can choose Christ, grow in spiritual strength, and become something more than we were.

Drawing from the premortal conflict in heaven and the mortal reality of temptation, sin, and rejection, President Oaks teaches that moral agency—especially in the face of opposition—is central to God’s plan. He reminds us that “mortal growth requires us to strain against Satan’s temptations and other mortal opposition.”

This insight echoes the Lord’s charge in Doctrine and Covenants 71:

“Confound your enemies… let them bring forth their strong reasons against the Lord… there is no weapon that is formed against you shall prosper” (D&C 71:7–9).

President Oaks’ remarks help us reframe our view of adversity. What if opposition isn’t something to escape—but something to engage, faithful and unafraid, with truth, covenants, and divine help?

Apologetic Issues: Moral Agency & Prophetic CommandmentsCriticism: “If God really loves us, why does He allow so much opposition—especially to His own people?”

Response: Opposition is not a sign that something has gone wrong in God’s plan—it is part of the plan. President Oaks teaches that “mortal growth requires us to strain against Satan’s temptations and other mortal opposition.” Choosing righteousness in a world that resists it is what transforms disciples into Saints. In Doctrine and Covenants 71, the Lord sends Joseph and Sidney directly into opposition—not to avoid it, but to confound it with truth and the Spirit (D&C 71:7–10).

God allows opposition so that His children can use their moral agency to grow, choose Christ, and become like Him. As President Oaks reminds us, the greatest growth comes through struggle—not ease.

Common Fallacy: False Dilemma – A False Dilemma presents only two options when more exist.“Either God loves us and removes all opposition, or He doesn’t care.”
This argument overlooks the third, revealed truth—that God loves us enough to let us grow, even when it’s hard.
Solution: Recognize that divine love and mortal opposition are not opposites—they coexist in a plan that prizes growth through choice. That is real love.

Social Issue: The Commandments seem like a restrictive checklist.
Misconception: “The Church just gives too many rules. I want to follow Christ, not a checklist.”

Response: This critique often confuses commandments with control. President Oaks clarifies:

People who imagine commandments as the way God decides who to punish fail to understand this purpose of God’s loving plan of happiness.

Commandments are not punishment—they are protective structures, “guardrails” designed to keep us moving toward eternal joy. Even financial stewardship, accountability, and consecration are means to spiritual transformation and blessing (see D&C 72:3–5, 17–23).

Commandments, ordinances, and covenants do not restrict—they refine. They teach us how to walk with Christ, not just believe in Him.

Common Fallacy: Straw Man – A Straw Man misrepresents a belief to make it easier to dismiss.“Latter-day Saints think they earn salvation by checking boxes.” In reality, the gospel teaches that obedience is not about earning, but becoming—it invites transformation, not transaction.
Solution: Replace checklist thinking with covenant discipleship—where obedience isn’t a list, but a relationship.

Apologetic Application: Moral Agency Amid Opposition Is a Divine Trust, Not a Design Flaw

President Dallin H. Oaks’ talk Divine Helps for Mortality affirms a bold and essential doctrine:

Opposition is a necessary condition of mortal experience, and moral agency is the God-given power to meet it with faith, growth, and righteousness.

This teaching directly addresses one of the most common questions critics and seekers ask: “If your Church is true, why does it get so much opposition?” Or more personally: “If God really loved me, why is this so hard?”

President Oaks testifies that mortal life was designed to include struggle, and that agency is not diminished by hardship—it’s magnified in how we respond to it. As he teaches:

Mortal growth requires us to strain against Satan’s temptations and other mortal opposition.

Defending Core Beliefs1⃣ Opposition is Not a Sign of Failure—it’s a Sign of Eternal Purpose.Some assume that hardship means either God is absent or the path is wrong. But Doctrine and Covenants 71 commands Joseph and Sidney to meet their critics head-on, with truth and power:

“Let them bring forth their strong reasons against the Lord” (D&C 71:8).
Far from being protected from criticism, they were empowered to confront it.
This teaches that opposition is part of discipleship, not proof against it.

2⃣ Agency in Adversity Proves Eternal Potential.Critics often say: “If God really loved us, He wouldn’t let people suffer, sin, or fail.”But President Oaks reminds us that growth only comes when we must choose between real options—good or evil, trust or fear, faith or failure:

Most important for spiritual growth is the requirement to choose between good and evil.

This aligns with 2 Nephi 2:11, echoed in Divine Helps for Mortality—without opposition, progress would be impossible. Agency isn’t just a permission; it’s a divine entrustment.

Practical Apologetic Use: When someone says, “Your Church has too many critics to be true,” you might reply:

“Actually, we’re promised opposition—and instructed to face it with truth, not silence. Growth doesn’t mean avoiding conflict—it means choosing faith in the middle of it.”

Discipleship is not a stroll through calm weather. It is more like walking into the wind.

When you walk into the wind, every step requires focus, effort, and resolve. The air resists you—pulling at your clothing, pushing against your face. It would be easier to stop. But the strength comes in the striving. That resistance is not a sign you’ve lost the path—it’s confirmation you’re still moving forward.

Historical and Doctrinal ConnectionsThroughout scripture and in every dispensation, the Lord has permitted His children to face opposition—but always with divine helps to guide, strengthen, and protect them. From the war in heaven (Revelation 12; Moses 4), to Nephi’s “opposition in all things” (2 Nephi 2:11), to the ministry of early Restoration prophets confronting hostile voices, God’s pattern is clear: He does not shield His people from adversity—He equips them to face it.

President Dallin H. Oaks draws on this eternal pattern in Divine Helps for Mortality, teaching that:

Mortal growth requires us to strain against Satan’s temptations and other mortal opposition.

This echoes the Lord’s instructions to Joseph Smith and Sidney Rigdon in Doctrine and Covenants 71, where they are commanded not to retreat from opposition, but to step forward and confound falsehood with truth:

“Confound your enemies… let them bring forth their strong reasons against the Lord” (D&C 71:7–8).“There is no weapon that is formed against you shall prosper” (v. 9).

This is more than a historical moment—it is a doctrinal principle. Every Saint, in every age, is expected to engage opposition with agency, confidence, and covenantal power.

Doctrine and Covenants 72 adds another dimension: the idea of stewardship, especially in fulfilling divine assignments and giving account before God:

“It is required of the Lord, at the hand of every steward, to render an account of his stewardship” (D&C 72:3).“Let every man be diligent in all things” (D&C 75:29).

President Oaks affirms that our path is marked by commandments, ordinances, and covenants—not to burden us, but to bless and enable us:

Commandments define the path our Heavenly Father has marked out for us to progress toward eternal life.

This perspective reframes both external criticism and internal hardship. It clarifies that opposition is not divine neglect—it’s divine design, and that commandments are not restrictive rules—they’re redemptive routes.

Living Apologetics: How to Apply This Today How can we help others understand that opposition isn’t failure—and that commandments aren’t control?

President Dallin H. Oaks teaches that opposition is an intentional part of God’s plan, and that commandments, covenants, and divine helps are not restrictions—they are spiritual scaffolding that help us climb. This has real apologetic power when addressing critiques that faith is repressive or that the Church “gets in the way” of personal authenticity.

Principle in Practice: Two Ways to Apply Apologetic Principles1⃣ Reframe Struggles as Sacred Opportunities When someone says, “If this Church were true, why would it face so much opposition?” → Respond: “Opposition is part of every divine pattern in scripture. God allows it because He trusts us to grow—and provides us help along the way.” Support with D&C 71:9 and Oaks: “Mortal growth requires us to strain.”

2⃣ Explain Commandments as Empowering, Not Oppressive When a loved one says, “There are too many rules. I just want to follow Christ.” → Try: “We do follow Christ. That’s what commandments help us do. They’re like trail markers in the wilderness—they don’t confine, they keep us safe.” Link to D&C 72:3 and Oaks: “Commandments define the path… to progress toward eternal life.”

Top Apologetic Facts 1. Opposition is a condition of mortality—not a contradiction of truth. Doctrinal Insight – President Oaks teaches that “mortal growth requires us to strain against… opposition” (cf. 2 Nephi 2:11). Doctrine and Covenants 71 shows the Lord sending His servants directly into controversy—not to avoid it, but to engage and confound it with faith and truth.

2. Commandments are covenantal helps—not restrictive rules. Practical Application – President Oaks reframes commandments as part of a “loving plan of happiness.” Doctrine and Covenants 72 teaches that rendering an account of stewardship is part of becoming “a wise steward” (v. 17), emphasizing that obedience isn’t about control—it’s about growth and trust.

3. The Lord empowers disciples to defend the faith with clarity and confidence. Historical Context – Doctrine and Covenants 71 was given in response to public opposition. The Lord instructed Joseph and Sidney to “confound your enemies” (v. 7) and promised that “no weapon… shall prosper” (v. 9). Latter-day Saint apologetics is rooted in revelation, not reaction—and meant to build faith, not contention.

Conclusion: Growing Through Opposition, Choosing Christ AgainPresident Dallin H. Oaks reminds us that we are not left alone in a hostile world—we are equipped, empowered, and entrusted. God’s plan doesn’t eliminate difficulty; it transforms it into growth. Through divine helps—like the Light of Christ, the commandments, covenants, the gift of the Holy Ghost and especially the atonement of Jesus Christ—we are not only sustained through opposition but sanctified by it.

In Doctrine and Covenants 71, Joseph and Sidney were commanded to step into criticism with confidence, armed not with bitterness, but with truth and the Spirit. In Doctrine and Covenants 72–75, the Lord teaches that discipleship means accountability, diligence, and unwavering trust.

President Oaks’s message reaffirms that commandments are not chains—they are channels for power. Opposition is not a punishment—it is part of the pattern, and agency is not something to survive with, but something to use in becoming more like Christ.

This week, as you reflect on your own spiritual path, consider this:

Are you viewing opposition as a barrier—or as an invitation to grow?

“Commandments define the path our Heavenly Father has marked out for us to progress toward eternal life.” —President Dallin H. Oaks

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“The God of Abraham, Isaac and Joseph Smith: Defending the Faith” by David L. Paulsen at the 2004 FAIR ConferenceScott asked me if I would share with you some of my work defending our LDS understanding of God and to that end I have prepared a bibliography. There’s two sets of materials being passed out, one is a packet. There is a copy of the bibliography in that packet and then there’s two individual sheets and you should either get the packet or the pair of two separate sheets and you’ll find the bibliography in one of them. I’ve also copied a few reprints of articles.

As time permits, I want to look at two or three of these articles but before I launch into a consideration of those, I’d like to provide just a little personal background if you will indulge me that will perhaps explain how I developed a passion for apologetics and also put apologetics in a proper perspective.

Growing up in Ephraim in Sanpete County I was acquainted, and then only casually, with four non-Mormons–two of whom subsequently converted. There must’ve been some in my community who openly challenged Mormon beliefs, but somehow I never encountered them. My first exposure to such challenges occurred after my sophomore year of college when I began my tour of active duty with the United States Army Reserve.

CONTINUED HERE

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Receiving Eternity’s Gifts Through Christ

Have you ever felt that no matter how much you believe in Christ, His promises feel just out of reach—like peace, healing, or wholeness belong to someone holier, stronger, or more deserving?

In his Easter message Eternity’s Great Gifts: Jesus Christ’s Atonement, Resurrection, Restoration, Elder Gerrit W. Gong of the Quorum of the Twelve Apostles offers a sweeping and tender reminder: God’s eternal gifts are not reserved for the perfect—they are extended to all. What matters most is not whether the gift is offered (it is!) but whether we are willing to receive.

Drawing from Isaiah’s vision of “beauty for ashes” and the Savior’s declaration in the synagogue that He came to “heal the brokenhearted,” Elder Gong teaches that the Atonement, the Resurrection, and the Restoration are not distant doctrines—but deeply personal invitations. Through Jesus Christ, each of us—poor, brokenhearted, captive, blind, bruised—can be made whole.

As we study Doctrine and Covenants 67–70, Elder Gong’s message resonates with striking power. What does it mean to receive what Christ offers? And how does our willingness, not our worthiness, shape our eternal destiny?

Apologetic Issues: Receiving Salvation & Blaming the ChurchCriticism: If God truly loves all His children, why doesn’t He just save everyone—regardless of their beliefs, choices, or covenants?

Response: While Christ’s Atonement, Resurrection, and the Restoration are extended to all, the Atonement and Restoration must be received. Elder Gong teaches that God “saves all the works of his hands” except those who willfully reject Him after receiving knowledge (D&C 76:43). This is not a restriction—it is a recognition of divine love that honors our agency. Salvation is offered freely, but God will not force it upon the unwilling.

In Elder Gong’s words:

Jesus declared His mission to bless us each with all we are willing to receive.

Receiving salvation requires a willing heart, not a flawless record. The gospel is not about earning heaven but accepting Christ’s gifts and following Him with purpose and intent.

Common Fallacy: Straw Man – misrepresents or oversimplifies another person’s argument in order to make it easier to attack or refuteThis critique creates a Straw Man Fallacy by misrepresenting the doctrine of salvation as either universal or cruelly exclusive. In reality, Latter-day Saint doctrine teaches that God desires to save all, but will not violate our agency or override the natural consequences of our choices.
Solution: Recognizing that agency is instrumental to grace helps us appreciate both the justice and mercy of God.

Social Issue: Blaming the Church for Spiritual DiscontentMisconception: “I left the Church because the Church failed me. I didn’t feel seen, heard, or spiritually fulfilled.”Response: It is deeply painful when people feel hurt, neglected, or unseen. But Elder Gong gently reminds us that while Christ always sees us, receiving His healing and guidance requires our active participation. Like the mourners who met the resurrected Christ in the garden or the brokenhearted He declared His mission to heal (Luke 4:18), we must come to Him.

The Savior offers garments of salvation and robes of righteousness—but He doesn’t force us to wear them. Some spiritual discontent comes not from what the Church failed to give, but from what we failed to seek. Rather than outsource spiritual growth to an institution, we are invited to claim our stewardship as disciples. The Church can support, but only Christ can transform—and only we can choose Him.

Common Fallacy: Attribution Error – the tendency to explain someone else’s behavior by blaming their character or intentions, while overlooking external circumstances or situational factors.This reflects the Fundamental Attribution Error—blaming external systems (like “the Church”) for internal struggles without acknowledging personal agency or stewardship.
Solution: Taking spiritual accountability—our study, prayer, service, and effort—restores power to our discipleship and invites Christ to heal and guide us personally.

Apologetic Application: Receiving Christ’s Gifts Requires Agency and Willingness

Elder Gerrit W. Gong’s talk underscores a doctrinal truth with powerful apologetic value:
God’s gifts are universal in offer—but conditional in reception.

At the heart of this message lies a doctrinal triad:

The Atonement of Jesus Christ – offered to all for the redemption of sin and sorrow (Alma 7:11–13).
The Resurrection – a universal gift, unconditionally granted to all who have lived (1 Corinthians 15:22; Alma 11:42–44).
The Restoration of the Gospel – a divine process to empower willing disciples through priesthood authority, covenants, and revelation (D&C 76:42–43; 2 Nephi 30:8).

Elder Gong teaches that Christ’s mission is not to coerce but to heal, lift, and liberate—as much as we are willing to receive.

Defending Core Beliefs1⃣ Salvation ≠ Forced Equality.Some critics claim it’s unfair that God doesn’t give everyone the same eternal reward. But this overlooks the difference between resurrection and exaltation. Resurrection is a universal gift—a free offering through Christ to every soul. Exaltation, on the other hand, honors our agency and desires. As Elder Gong teaches:

“He saves all the works of his hands—except those who willfully deny the Son.”

God doesn’t restrict salvation—He extends it. But He also respects our choices.

2⃣ God’s Love Is Universal, Not Coercive.Some see the plan of salvation as exclusive or elitist, but that misrepresents the doctrine. Jesus Christ came “to heal the brokenhearted… to set at liberty them that are bruised” (Luke 4:18)—and that includes all of us.

Elder Gong emphasizes that Christ’s invitation is open in “every time, every land, every circumstance.” But real love invites—it doesn’t override. God does not drag people into heaven. He empowers them to become heavenly.

Understanding that reception, not worthiness, is the gate helps dismantle the false belief that the gospel is only for the already-righteous. This view aligns beautifully with Latter-day Saint teachings on grace, growth, and accountability.

Practical Apologetic Use: When someone claims, “Your Church is too focused on rules and worthiness,” this doctrine shifts the focus: “Worthiness” isn’t about perfection—it’s about willingness. Christ meets us where we are, but He invites us to walk with Him through covenants.” This answer not only clarifies the doctrine but offers a loving, scriptural lens through which to see it.

The gospel is a gift. Discipleship is choosing to open it.

Historical and Doctrinal ConnectionsThroughout scripture and in every dispensation, the Lord has extended divine gifts to His children—but always with an invitation to receive them intentionally. From Adam’s covenant sacrifices to Isaiah’s Messianic prophecies to the Restoration of priesthood power, God has shown that salvation is offered freely but must be accepted willingly.

Elder Gerrit W. Gong draws on this eternal pattern by quoting Isaiah’s description of the Savior’s mission:
“To preach the gospel to the poor … to heal the brokenhearted … to set at liberty them that are bruised.” (Luke 4:18; cf. Isaiah 61)
He reminds us that this promise is as real today as it was anciently—fulfilled anew in our lives through the Atonement, Resurrection, and Restoration of Jesus Christ.

In his talk, Elder Gong affirms that the Restoration is not just a historical event—it is an ongoing promise: the Savior continues to heal, restore, and guide today through living prophets, priesthood ordinances, and the quiet power of personal revelation. The same Christ who brought “beauty for ashes” in Isaiah’s day continues to do so now.

Doctrine and Covenants 67–70 offers powerful continuity to this theme. These revelations testify that:

It is our privilege to receive divine confirmation through spiritual means, not carnal reasoning (D&C 67:10)
We are stewards over the sacred truths entrusted to us (D&C 70:3-4,9-12)

Just as Elder Gong teaches that we must receive what Christ offers, these sections emphasize that revelation and salvation are not passive experiences—they involve faith, stewardship, and accountability. Christ’s gifts are enduring and personal. God will give us truth, peace, and healing—but we must act in faith to claim them.

Living Apologetics: How to Apply This Today How can we help others understand that Christ’s gifts are real, available, and require our participation?

Elder Gong testifies that the Savior offers each of us “atonement, resurrection, and restoration—peace, becoming, and belonging.” These gifts are universal in invitation but personal in reception. Apologetically, this helps us respond to criticism that Church teachings are exclusionary or conditional. In truth, they are covenantal—meant to be received, not imposed.

Principle in Practice: Two Ways to Apply Apologetic Principles1⃣ Reframe Accusations of Exclusivity When someone says, “Only your church thinks it’s right,” respond:
→ “Christ offers salvation to everyone. Our doctrine teaches that He honors agency—and invites all to receive what they are willing to accept.”

2⃣ Use Isaiah’s Language to Reassure the Weary Elder Gong quotes Isaiah’s promises to the “poor, brokenhearted, captive, blind, and bruised.” → In conversation, say: “This isn’t just poetic—it’s who Christ came to heal. And that means all of us. The gospel is for the bruised, not the perfect.”

Top Apologetic Facts 1. Salvation is universal, exaltation is invitational. Joseph Smith’s teachings in Doctrine and Covenants 76 boldly revealed a God who will “save all the works of His hands”—offering resurrection to all through Christ. But exaltation requires willingness and discipleship, not passive inheritance.

2. Restoration reveals a healing, not condemning, Christ. In contrast to fire-and-brimstone portrayals of God, the Restoration affirms Jesus Christ’s mission to “heal the brokenhearted… and set at liberty them that are bruised” (Luke 4:18). His gospel is redemptive, not punitive.

3. “Beauty for ashes” is a covenantal promise. Isaiah 61:3 is more than poetic—it’s a pattern of restoration. Christ offers hope and transformation through His Atonement. As Elder Gong testifies, His gifts include atonement, resurrection, and restoration— extended to all who will receive them.

Conclusion: Receiving Heaven’s Gifts with Willing HeartsElder Gerrit W. Gong’s Easter message invites each of us to step into the healing, peace, and joy made possible through Jesus Christ’s Atonement, Resurrection, and the Restoration of His Church. These are not distant theological concepts—they are personal, practical gifts waiting at the threshold of our willingness.

We are not forgotten. We are not too broken. In every circumstance, Jesus Christ offers beauty for ashes, garments of salvation, and robes of righteousness. But as Elder Gong reminds us, the Savior’s gifts must be received—not just known about, or admired, or believed in abstractly, but embraced with covenantal commitment and faith in action.

This week’s Come, Follow Me lesson underscores the same truth: stewardship, accountability, and trust in God’s word prepare us to receive His richest blessings. Through our choices, we decide whether eternity’s gifts will be symbolic… or transformative.

Are you willing to receive what Christ is already offering?

“May we each find in Jesus Christ atonement, resurrection, and restoration—peace, becoming, and belonging—that which is enduringly real and joyful, happy and forever.” — Elder Gerrit W. Gong

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Receiving the Light of Christ—and Letting Go of What We Cannot Carry

Have you ever wondered what it actually means to forgive someone—especially when the pain they caused hasn’t gone away?

In his tender and Christ-centered address, And We Talk of Christ, Elder Gary E. Stevenson reminds us that Jesus Christ is the Light we receive—and the Light we share. His Atonement is not just about removing our sins, but about transforming our sorrows into peace and our suffering into joy.

Elder Stevenson rejoices in the “peace and hope” that come from forgiveness made possible by Christ’s atoning sacrifice. But how do we forgive when reconciliation feels impossible—or even unsafe? When we trust that the Savior’s sacrifice is sufficient for both justice and mercy, we can let go of the burden of judgment and step into healing. Forgiveness is not about excusing, forgetting, or reconciling—it’s about trusting Christ enough to release the pain.

As we study Doctrine and Covenants 64 this week, we hear the Lord Himself say: “Let God judge between me and thee, and reward thee according to thy deeds” (D&C 64:11). Let’s explore how receiving Christ’s light enables us to forgive—even when reconciliation is not possible.

Apologetic Issues: Forgiveness vs. ReconciliationCriticism: If I forgive someone, that means I’m obligated to reconcile with them—especially if I’m trying to be a ‘real Christian.’

Response: Forgiveness and reconciliation are not the same. Forgiveness is a personal, spiritual act—letting go of resentment and entrusting justice to God (see D&C 64:10–11). Reconciliation, however, involves mutual trust and safety and may not be possible—or even wise—in situations of abuse, betrayal, or repeated harm.

Elder Gary E. Stevenson teaches that “we rejoice that because of the Savior’s atoning sacrifice, we can be forgiven… This brings us peace and hope”. That same peace and hope are what we extend to others when we forgive—not a demand to restore broken relationships.

The Savior’s atonement provides the power to forgive without returning to harm. That is not weakness—it is faith in Christ’s justice and mercy.

Common Fallacy: Equivocation – When a single term is used in different ways without clarification. The word forgiveness is equated with reconciliation, though they are distinct actions. Forgiveness is commanded; reconciliation is conditional.
Solution: Clarify terms. A faithful disciple can forgive without resuming unsafe contact. Forgiveness is vertical (between you and God); reconciliation is horizontal (between people) and requires mutual healing and trust.

Social Issue: Justice for VictimsMisconception: Forgiveness lets people get away with sin. If we forgive, there’s no justice.

Response: Forgiveness is not the absence of justice—it is trust that ultimate justice belongs to God. Elder Stevenson teaches that Christ’s Resurrection and Atonement mean that all wounds will be healed, and all wrongs made right in Him. Forgiveness means we no longer carry the burden of demanding compensation—we give it to the One who already paid the price.

Terry Warner explains:

Because we believe [Christ] paid for every sin, we do not desire to exact payment for whatever we have suffered. Instead, we are able freely to forgive.

Elder Kearon adds that victims are not responsible for what was done to them, and healing does not mean the wrong is excused—it means it is given to Christ:

You are not responsible… You are not less worthy… The Savior has descended below all things—even what has happened to you.

Common Fallacy: Straw Man – Misrepresenting a position to make it easier to attack.This objection creates a straw man by misrepresenting forgiveness as permission for abuse. But forgiveness does not erase accountability—it entrusts it to God.
Correction: Christ does not overlook injustice—He atoned for it. Forgiveness doesn’t mean the offender “gets away with it.” It means the victim no longer has to carry the weight of vengeance.

Apologetic Application: Forgiveness Is an Act of Trust in Jesus ChristElder Gary E. Stevenson’s testimony in And We Talk of Christ affirms a profound doctrinal truth: because of Jesus Christ, we can be forgiven—and we can forgive. That power doesn’t come from minimizing injustice, but from trusting that Christ’s Atonement is enough to right every wrong and heal every wound.

Core Doctrine: The Atonement of Jesus Christ Enables Forgiveness. Forgiveness is not just a moral obligation—it is a sacred act of faith in the power of Jesus Christ. It means trusting that He has already suffered the full cost of the injustice, and that we don’t have to carry that pain alone.

The Atonement of Jesus Christ enables forgiveness not merely as a commandment but as a divine invitation to participate in the healing power of Christ’s suffering, mercy, and justice. When we choose to forgive, we are not declaring that the offense was insignificant or that justice no longer matters—we are testifying that Jesus Christ has already paid the full price for every wound, injustice, betrayal, and sin. His suffering in Gethsemane and on the cross bore not only our guilt as sinners but our grief as victims. As Isaiah declared, “He hath borne our griefs, and carried our sorrows” (Isaiah 53:4). Forgiveness, then, is not an act of weakness—it is an act of profound trust in the Savior’s promise that He will “judge between me and thee” and that His justice will not fail (D&C 64:11). It allows us to lay down the heavy burden of vengeance or resentment and walk forward in peace, knowing that Christ has already absorbed the cost and stands ready to both heal the wounded and hold the unrepentant accountable. This makes forgiveness an apologetic witness: it proclaims that we believe in a God who is both merciful and just, and who has conquered all things through His atoning love.

Defending Core Beliefs1⃣ Forgiveness ≠ Endorsing Sin. Critics often argue that forgiving someone is equivalent to saying their sin didn’t matter or wasn’t harmful. But that misunderstands the doctrine. Forgiveness is not excusing sin—it is handing judgment over to Christ, who already bore its full weight (see Mosiah 15:7–9).

Elder Holland affirms:

In order to forgive fully, you [do not] have to reenter a toxic relationship… But notwithstanding even the most terrible offenses, we can rise above our pain only when we walk the forgiving path.

Forgiveness says, “I choose to stop carrying this, because Christ already carried it for me.”

2⃣ Forgiveness Heals the Victim, Too. Forgiveness is often framed as a gift to the offender, but in Latter-day Saint doctrine, it’s also about liberating the victim.

“We suffer from doing wrong to others… But forgiving, we avoid doing ourselves terrible harm.” —C. Terry Warner

Letting go of resentment is a sacred form of personal healing through Christ. It helps the disciple stop defining their identity by the harm they’ve endured.

Forgiveness clarifies two key misunderstandings –

It does not minimize evil. It confronts evil and places it squarely on the Savior’s shoulders, where justice and mercy meet.
It does not mean reconciliation. It means peace, even if the relationship cannot be restored.

Practical Apologetic Use: This doctrine clarifies that forgiveness is not about removing accountability, but about trusting Christ to deliver justice perfectly. It relieves victims from carrying the burden of judgment and reorients the question from “Will they get away with it?” to “Do I trust the Savior enough to let Him carry both my pain and their consequence?”

Historical and Doctrinal ConnectionsTrusting Christ Then and Now: Forgiveness as a Pattern of Discipleship

In And We Talk of Christ, Elder Gary E. Stevenson bears witness of Christ’s power to forgive sins and fill us with peace and hope. His words echo a profound moment in Restoration history: in September 1831, the Lord chastened early Latter-day Saints in Missouri and Ohio for refusing to forgive one another.

Though those Saints had made covenants and sacrificed greatly, they still struggled to let go of personal offenses. The Lord responded with direct and sobering counsel in Doctrine and Covenants 64:

Ye ought to forgive one another; for he that forgiveth not… standeth condemned before the Lord… let God judge between me and thee (D&C 64:9–11).

That commandment still applies today. Elder Stevenson helps modern disciples understand that forgiveness is not a one-time act, but a process made possible through receiving the light of Christ and choosing to walk in it.

Just as early Saints had to learn to trust God with their wounds, so must we. The Lord didn’t ask them to deny what happened—but to stop carrying what only He could heal.

When we forgive, we act in faith that Christ’s Atonement is sufficient to judge sin, heal victims, and redeem all that is broken. This faith removes the burden of bitterness and replaces it with hope and peace, fulfilling the promise in D&C 64.

Living Apologetics: Forgiveness as a Witness of Christ How do we explain or live the doctrine of forgiveness when it feels impossible or unsafe?
Elder Gary E. Stevenson reminds us that receiving the Savior’s light enables us to act in faith, not fear—including in our efforts to forgive. “We receive the Savior’s light as we choose to have faith in Him, follow Him, and believe Him.”

Principle in Practice: Forgiveness Requires Trust in Christ, Not the OffenderForgiveness is often misunderstood as reestablishing trust with someone who harmed us. But Elder Stevenson’s testimony—and the Lord’s words in D&C 64—make it clear: we forgive because we trust Christ to carry the burden of justice.

1⃣ Set boundaries and still forgive.From this week’s Come, Follow Me: “Forgiveness does not mean we allow others to hurt us.” Teach that forgiveness can exist without reconciliation. This principle corrects common critiques that Latter-day Saints minimize abuse or trauma.

2⃣ Explain that forgiveness is an act of strength, not weakness.Use examples like Jesus on the cross (“Father, forgive them”), or Saints who forgive amid tragedy—not because the offense is small, but because the Savior is mighty.

Top Apologetic Facts 1. Forgiveness is a commandment, not a concession.Doctrine and Covenants 64 teaches that refusing to forgive brings spiritual condemnation. Forgiveness is not excusing sin—it’s obeying Christ’s command to release others to His justice and receive peace through Him.

2. Trusting Christ means trusting His justice.Elder Stevenson affirms that forgiveness is only possible through Christ’s healing power. By placing judgment in the Lord’s hands, we declare our faith in His ability to heal us and deal justly with others—even when we cannot see how.

3. Forgiveness does not require reconciliation.Both Elder Holland and this week’s Come, Follow Me lesson emphasize that forgiveness is compatible with healthy boundaries. Letting go of resentment doesn’t mean returning to harmful relationships—it means moving forward with Christ.

Conclusion: Forgiving in the Light of ChristElder Gary E. Stevenson’s testimony is a call to draw nearer to Christ—not just by speaking of Him, but by receiving His light so deeply that it changes how we carry sorrow, how we view justice, and how we respond to those who hurt us.

His message reminds us that forgiveness is not about forgetting or enabling sin—it’s about choosing to trust the Savior more than our pain. As we walk in His light, we are enabled to lay down burdens that were never ours to carry. We can forgive without compromising safety. We can find joy even amid injustice. We can move forward, not because others have changed, but because we have been changed through Christ.

This is the heart of Christian discipleship—and the heart of Latter-day Saint apologetics: bearing witness that Christ’s power is real, and that it works in the messy, painful places of life.

Forgiveness is a gift we give to ourselves by trusting in the Lord and letting His light heal us.

What burden are you still carrying that Christ is willing to carry for you?

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Overcoming Fear, Comparison, and Inaction in the Light of ChristWhat does it really mean to be ready to meet the Savior—at His Second Coming or at the end of our mortal journey?

In his message Personal Preparation to Meet the Savior, Elder Dale G. Renlund teaches that Christ’s return should not fill us with fear, but with hope. Using three parables from Matthew 25, Elder Renlund outlines a pattern of preparation not based on dramatic change or public deeds, but on quiet, faithful consistency.

At the heart of this preparation is a personal reckoning: Are we living as the Savior invited us to live—or are we holding back out of fear, comparison, or self-doubt? Elder Renlund urges us to:

Overcome fear by trusting Christ more than uncertainty.
Stop comparing by recognizing that the Lord measures our faithfulness, not our resumes.
Act in faith with what we uniquely have, knowing that our offerings, however small, are precious to Him.

These teachings are not abstract ideals—they are the daily, deliberate choices of discipleship. Whether we meet the Savior at His coming or at our life’s end, Elder Renlund reminds us that we prepare by living our covenants, serving others, and embracing the person God created us to become.

Apologetic Issues: Readiness and Individual Worth in ChristCriticism: The Church teaches that Latter-day Saints must earn their way into heaven by being good enough, which causes unnecessary fear and perfectionism.

Response: Elder Renlund directly addresses this fear-based misconception: “God will be disappointed if we do not rely upon the merits, mercy, and grace of the Savior.” Latter-day Saint doctrine affirms that we are saved by Jesus Christ, not by our own perfection. Personal preparation does not mean performing flawlessly—it means trusting the Savior, repenting daily, and moving forward with hope. The parables Renlund teaches from (especially the wise virgins and talents) demonstrate that the Lord does not expect us to have identical gifts or results—only faith-filled effort rooted in covenant trust. The Savior’s grace magnifies our sincere efforts, no matter how small, and prepares us to meet Him.

Common Fallacy: Straw Man – Misrepresenting someone’s position to make it easier to attack.
This criticism misrepresents Latter-day Saint beliefs by creating a straw man, suggesting that we believe in salvation by self-sufficiency.Correction: True doctrine emphasizes covenant partnership with Christ. As we do our part—however imperfectly—He fulfills the rest with mercy, power, and love.

Social Issue: Comparison Culture and Spiritual AnxietyQuestion: If I’m not as spiritual, talented, or successful as others, does that mean I’m not ready to meet God? The effects of Comparison Culture and Spiritual Anxiety.

Response: Elder Renlund offers a powerful reassurance: “That we may start with differing abilities is irrelevant to Him. And it should be to us.” The Lord judges our hearts, not our highlight reels. The parable of the talents teaches that the reward was the same for both servants who magnified their gifts—regardless of how much they were originally given. Fear, comparison, and hesitation come from the adversary. Christ invites us to prepare by becoming our best selves, not someone else’s version of righteousness.

Common Fallacy: False Equivalence – Treating two unequal things as if they are the same.
This concern commits a False Equivalence Fallacy, assuming that differing spiritual gifts or outward accomplishments equal differing value in God’s eyes.
Correction: Readiness is not measured by outward status, but by inward commitment and humble effort.

Apologetic Application: Divine Stewardship and Individual AccountabilityCore Doctrine: God entrusts each soul with divine gifts, and He holds us accountable not for equality of outcome, but for faithful effort. This stewardship model is rooted in love, agency, and grace—not perfectionism or performance pressure.

The doctrine of divine stewardship teaches that God entrusts each of us with unique abilities, opportunities, and spiritual responsibilities—and that He judges us not by comparison with others, but by our individual faithfulness. As taught in Doctrine and Covenants 11:7, “every man may receive his own reward, according to his own labor,” and Mosiah 4:27 reminds us that the Lord does not require more than we have the strength to give. Elder Renlund builds on this eternal principle through the parable of the talents, affirming that what matters most is not how much we begin with, but how faithfully we magnify our God-given stewardship. Our efforts must be rooted not in fear or perfectionism, but in trusting “the merits, mercy, and grace of the Savior” to lift and magnify what we offer.

Defending Core Beliefs1⃣ Salvation is through Christ, not performance. Some critics claim that Latter-day Saints believe salvation must be earned through personal righteousness or works-based perfection. But the restored gospel clearly teaches that we are saved by grace through the merits, mercy, and grace of Jesus Christ. Our actions—like keeping covenants, serving others, and repenting—are not attempts to earn heaven but demonstrations of our faith in the Savior and willingness to follow Him. As Elder Renlund teaches, God will be disappointed not if we fail to be perfect, but if we fail to trust Christ enough to magnify what we’ve been given. Our works are the fruit of discipleship, not the currency of salvation.

2⃣ Spiritual success is unique, not uniform. A frequent misconception is that faithful discipleship in the Church looks the same for everyone—public callings, confident testimonies, measurable results. But Elder Renlund affirms that God honors individual effort, not comparison. Whether we begin with five talents or one, what matters to the Lord is our willingness to act in faith with what we’ve been given. “That we may start with differing abilities is irrelevant to Him. And it should be to us.” In other words, the covenant path is deeply personal. It includes quiet service, unseen growth, and small victories—each sacred to God. Readiness to meet the Savior is not about visibility; it’s about sincere, covenantal living in partnership with Christ.

Practical Apologetic Use: This doctrine clarifies that God’s expectations are individually tailored and merciful. It removes shame from spiritual comparison and replaces it with Christ-centered accountability. For those who feel “not enough,” this doctrine reorients the question from “Am I as good as others?” to “Am I offering what I uniquely can?”

Historical and Doctrinal ConnectionsDivine Stewardship Then and Now: Trusting the Lord with Our Unique Gifts

In August 1831, several elders returned from visiting Zion without having shared the gospel as they were commanded. Some were bold, but others had hesitated—“because of the fear of man” (D&C 60:2). The Lord’s response was not harsh condemnation, but clear, compassionate correction:

“Thou shalt not idle away thy time, neither shalt thou bury thy talent that it may not be known” (D&C 60:13).

Like the Savior’s parable of the talents (Matthew 25), these revelations underscore a timeless truth: God gives us specific gifts and expects us to use them faithfully, not fearfully. This principle echoes through Elder Renlund’s talk, where he reminds us that:

“The Savior expects us to use our gifts, talents, and abilities to bless the lives of Heavenly Father’s children, especially the most vulnerable and needy.”

The revelations in Doctrine and Covenants 60–63 reinforce the same spiritual pattern Elder Renlund teaches in his message: to overcome fear, stop comparing, and act in faith with what we’ve been given. In D&C 60:2, the Lord gently rebukes those who “hide the talent… because of the fear of man,” and in verse 13, He adds, “Neither shalt thou bury thy talent.” These early disciples were not condemned for failure, but for inaction rooted in fear—just like the unprofitable servant in Christ’s parable. In contrast, D&C 62:3 reassures faithful missionaries that even simple testimonies “are recorded in heaven for the angels to look upon,” and D&C 63:47 promises that “he that is faithful and endureth shall overcome the world.” Taken together, these verses illustrate a clear doctrinal and historical continuity: from New Testament parables to early Restoration revelation to modern apostolic teaching, the Lord consistently invites His followers to trust Him, use their gifts, and prepare to meet Him—not with anxiety, but with humble, faithful effort.

Living Apologetics: Becoming the Disciple God Meant You to Be How can we help others understand that faithful discipleship is not about perfection or comparison, but about acting in trust with what we’ve been given?

Principle in Practice: “Why were you not the man I gave you the capacity to be?”This piercing question from Elder Renlund challenges the idea that we must match others’ gifts, visibility, or impact to matter in the eyes of God. Our faithfulness matters—even when it’s quiet, unseen, or imperfect.

1⃣ Normalize spiritual individuality.Many people—both within and outside the Church—struggle with feeling spiritually inadequate because they don’t serve in visible roles, express themselves eloquently, or have the same spiritual strengths as others. But God’s expectations are not based on comparison but on personal stewardship. A powerful way to offer reassurance is to gently testify that the Lord doesn’t expect uniformity—He expects sincerity and faithfulness in our unique sphere of influence. This doctrine removes shame from spiritual differences and replaces it with divine confidence: “The Lord needs you to be you.”

2⃣ Counter perfectionistic doubts with covenant-centered confidence.It’s common for people to feel overwhelmed by the idea of preparing for the Second Coming or meeting the Savior, especially when they view spiritual readiness as a standard of flawlessness. Elder Renlund helps shift that mindset by teaching that preparation is not about performance—it’s about faithfulness and trust in Christ’s enabling power. The Savior’s parables show that the real danger is not being imperfect—it’s doing nothing out of fear. The covenant path is not a race to perfection but a steady walk with Jesus, whose “loving assistance” transforms our sincere efforts into something holy. When someone expresses anxiety about not being enough, we can bear testimony that covenant-keeping is not about earning salvation—it’s about building a relationship with Christ, who makes us whole.

Top Apologetic Facts 1. Fearful inaction is spiritually hazardous.In Doctrine and Covenants 60, missionaries were rebuked not for failure, but for fearful inaction—a pattern echoed in the parable of the talents. Both remind us that inaction born of fear is spiritually hazardous.
2. Improvement and progression are individual.Elder Renlund teaches that God’s expectations are shaped by our circumstances and capacity (see also Mosiah 4:27). He does not judge us against others, but invites us to be our best selves through Christ.
3. Consistent, sincere effort pleases God.Sharing your testimony, using your unique gifts, and serving others—even imperfectly—are sacred ways to prepare for the Savior. Consistent, sincere effort matters to God far more than visible success.

Conclusion: Becoming Who God Meant You to BeElder Dale G. Renlund’s message is a powerful reminder that preparing to meet the Savior is not about becoming someone extraordinary—it’s about becoming exactly who God created us to be. We do this by trusting Him enough to overcome fear, letting go of unhelpful comparisons, and acting in faith with whatever gifts He’s entrusted to us.

This doctrine doesn’t just build our personal faith—it offers clarity and hope to those who feel overwhelmed, inadequate, or unsure of their standing before God. Whether you’re helping a friend who feels unworthy, or wrestling with your own fear of not measuring up, Elder Renlund’s message replaces pressure with peace.

Are you becoming the best version of yourself?

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The Church in Ohio, August–November 1831 (D&C sections 63–69)by Mike Parker

Class Notes

Additional Reading

President J. Reuben Clark Jr., “When Are the Writings and Sermons of Church Leaders Entitled to the Claim of Scripture?,” address to Seminary and Institute personnel at BYU, 7 July 1954.
Kirtland, City of Revelation: A Joseph Smith Papers Podcast is an eight-part documentary miniseries that explores the way men and women flocked to Kirtland in the 1830s to hear the voice of God through the prophet Joseph Smith. The episodes consider Kirtland as a site of abundant revelation and the place where church leaders organized much of the church. The episodes also illuminate how Joseph Smith was intent on teaching church members in Kirtland how to hear the voice of God themselves. Series host Spencer W. McBride interviewed historians and Church leaders for this podcast.

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“The Fallacy of Fundamentalist Assumptions” by Blake T. Ostler at the 2005 FAIR ConferenceI’d like to begin my presentation (there should have been an outline that was handed out that you have in front of you). But I want to begin a bit off outline. I was amused- I was reading this morning that we have (and Chris Buttars is a good friend of mine) and he’s wondering whether he should introduce intelligent design into Utah schools. And I was thinking intelligent design? Chris is a Mormon and he probably doesn’t even realize what he would be teaching isn’t Mormon cosmology.

And I was reading another article—as a matter of fact just last night—about how the Big Bang proved this story of Genesis and I was thinking, apparently the people who read- who know all about the Big Bang have never read Genesis. (Laughter)

CONTINUED HERE

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Avoiding Confusionby Autumn Dickson

Leman Copely was a convert to the church who wanted the gospel preached to his former congregants – the Shakers. The Shakers held some beliefs that were different from our’s. Here is some of what the Lord said regarding that:

Doctrine and Covenants 49:1-4

1 Hearken unto my word, my servants Sidney, and Parley, and Leman; for behold, verily I say unto you, that I give unto you a commandment that you shall go and preach my gospel which ye have received, even as ye have received it, unto the Shakers.

2 Behold, I say unto you, that they desire to know the truth in part, but not all, for they are not right before me and must needs repent.

3 Wherefore, I send you, my servants Sidney and Parley, to preach the gospel unto them.

4 And my servant Leman shall be ordained unto this work, that he may reason with them, not according to that which he has received of them, but according to that which shall be taught him by you my servants; and by so doing I will bless him, otherwise he shall not prosper.

The Lord calls Sidney, Parley, and Leman to go preach the gospel as they have received it. The Shakers want the truth in part, but they don’t want the whole truth. Sidney and Parley have been called, and so has Leman. However, it’s important to note that Leman has been called to teach the Shakers according to what he has received from the restored gospel and not what he has received from the Shakers.

I’m not 100% sure what the Lord was saying when He told Leman to teach the Shakers from the perspective of a believer of the restored gospel, but it definitely stuck out to me. When I write these posts, sometimes I get immensely wrapped up in defending the gospel to those who have left. Those are the people that I’m thinking of, and I try to approach the gospel by looking through their lens. I think there is merit to this. It’s definitely helped me to examine my beliefs more closely, but I believe that there are some topics that simply can’t operate from that direction. Some topics have to be taught unapologetically and while it may not reach the audience that I believe needs it most, there is no other way to truly teach it. Sometimes, you have to teach the truth and people are simply going to have to choose whether they believe it.

Part of the truth

From my perspective this week, this is one of those topics. The Shakers only wanted part of the truth. There are two perspectives I want to cover specifically about this idea of “part of the truth.”

First perspective. I once came across a post on social media. It was either posted right before General Conference or right after. The lady recommended listening to conference and taking the parts that spoke to you. If there was something that hurt you or caused problems in your mind, she recommended leaving those parts and simply holding to the parts you could connect to.

As you can imagine, there were wildly different reactions to this post. Some were thanking her profusely for making them feel heard. Others were condemning her and quoting General Authorities about not cherry-picking the gospel.

I found myself somewhere in the middle. I believe in the entirety of the gospel. The more I study it, the more I find myself saying, “Dang…God knew what He was doing. This is so perfect, and I’m so grateful that He continues to work with us. All of this makes so much sense.” I believe that eventually, we will have to accept the entirety of the gospel in order to receive the entirety of happiness that is available.

On the same note, I rather have people accept as much of the truth (since from my perspective, this IS the truth) as possible. Perhaps they can’t bring themselves to hold to everything taught over the pulpit. Though I believe that accepting the entirety of the gospel is eventually going to be required of all of us in order to be prepared for exaltation, I also believe that it’s better to listen to conference and take as much as you can in comparison to not listening at all.

So that’s my first perspective. The gospel is true. The Savior leads this church and eventually, all of His choices are going to make sense. In order for us to find our way and become the kind of people He wants us to become, we will eventually need to accept every portion of the gospel.

But in the meantime, I rather you accept at least part of the truth if you’re not ready to accept all of it.

Accepting all of the gospel

But here’s my unapologetic part and the second perspective I want to teach today.

When Christ declares that these people only wanted part of the truth, I don’t picture Him condemning them. I don’t believe the Lord was trying to tell the Saints that the Shakers were bad people. I believe that the Lord was trying to tell them that accepting only part of the truth brings only part of the blessings.

When we’re operating on false beliefs, we’re going to make more mistakes, get hurt, or miss out.

This is an absolutely ridiculous example, but it teaches the gist of what I’m trying to say.

If you are super convinced that gravity isn’t real, then you might make some poor choices. You’re not a morally bad person for not believing in gravity, and having a good heart and righteous intent can go a long way. But you can still get hurt if you decide to try and live your life as if there is no gravity.

Let’s look at it from a religious perspective.

The Shakers believed in celibacy over marriage. I believe that marriage, intimacy, and having children have brought me closer to God than anything else. I have learned more about the character of God. I have learned more about joy. I have experienced small glimpses of heaven as I sit in bed with my five kids and hold an extremely chaotic Come Follow Me lesson before church on Sundays.

The Shakers were missing out. In fact, I believe they were missing out on some of the most beautiful parts of life. I’m sure they were very good people, but operating as if there is no gravity can cause problems. It can prevent you from receiving blessings that might otherwise be yours.

Modern-day equivalents

I think there are a couple of different ways that this can manifest in our day, and I want to talk about two.

This wasn’t the modern-day equivalent I was thinking of when I first began this post, but the Spirit had other ideas. The modern-day equivalent that I feel led to talk about is when we try to downplay eternal truths in the name of sensitivity.

I originally shied away from using the particular belief of marriage and celibacy as an example because I know there are a lot of members who ache for what I have. I have family and friends who have yearned for happy marriages and children and so hearing that they’re missing out on these blessings can be painful. I don’t believe it’s immoral to step back for a minute and focus on other parts of the gospel when the disappointment of unfulfilled blessings feels too great. I believe there are times when the rest of us can be more sensitive; there are ways that we can make sure that we’re that everyone feels included even if they’re not married.

But I also believe that we wouldn’t be doing anyone any favors by ignoring or downplaying this powerful, eternal truth. Marriage and parenthood are incredible blessings, and everyone who is righteous will receive that crowning blessing eventually. It may feel painful sometimes to hear about it too much, but it would be even more painful to reject those beliefs because you have yet to see their fulfillment. It would bring even more pain and sorrow to not teach this eternal truth: marriage and parenthood are divine. The Shakers were missing out.

Embrace your God-given desires for companionship and children, and simultaneously embrace the promises of the Savior to fulfill those desires. There is so much goodness coming.

The second modern-day equivalent actually seems like the opposite of what I just taught, but it’s actually just an extension of what I just taught.

If you’re watching Come Follow Me videos, chances are, you believe in the restored gospel of Jesus Christ. So how does this apply to you?

What truths are you not accepting? What partial truths or traditions are you clinging to? This can manifest in a million different ways.

Sometimes we’re taught the truth but still cling to our original interpretations of the truth. For example, I used to cling desperately to the idea that God was mad at me whenever I made a mistake. I’m not sure if this was self-sabotage or a weird motivational factor I tried to cling to, but either way, it was holding me back from some of the most incredible blessings I’ve ever experienced, namely the grace of Jesus Christ.

What partial truths do you refuse to give up and what do these partial truths take away from you?

I testify of a Savior who disperses truth as many places as He can. If you’re not ready to accept Him as a Savior, He is going to try and teach you about the character of God as much as possible. If you’re not ready to accept the reality of God, He is going to try and teach you Christlike principles about loving your neighbor and choosing gratitude as much as you allow Him. I testify of a Savior who is actively pushing truth in any form that we are willing to accept because He wants us to experience as much heaven as is available in our day. I also testify that clinging to and operating on partial truths, whether inside the church or out, can lead to more pain than is necessary and less happiness than is available.

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Welcoming the Spirit, Discerning the Gifts, and Embracing Every SeekerHave you ever wondered what truly draws people to the restored Church of Jesus Christ—not just doctrinally, but spiritually?

In his Christ-centered address, By This All Will Know That You Are My Disciples, Elder Dieter F. Uchtdorf reminds us that the most powerful witness we offer the world is how we treat each other. As he shares a personal story of a nonmember friend discerning the Spirit in a humble sacrament meeting, he bears testimony that spiritual gifts are real, that discernment matters, and that the Lord’s Church must be a place of belonging for all who seek Him.

In a time when critics question the sincerity of spiritual experience or the openness of our worship, Elder Uchtdorf invites us to see through the eyes of faith—to recognize God’s hand in simple gatherings, imperfect people, and heartfelt love. How can we become better at discerning the true gifts of the Spirit? And how can we ensure that all of God’s children feel at home among His disciples?

Apologetic Issues: Spiritual Gifts and the Boundaries of BelongingMisconception: People should be fully prepared—doctrinally and culturally—before they attend or participate in our worship.Response:The Lord’s standard is clear: all sincere seekers are welcome. In Doctrine and Covenants 46:5–6, He commands the Saints not to cast out anyone earnestly seeking the kingdom, even if they are not yet members. Elder Uchtdorf reinforces this doctrine, stating:

If you love God, if you want to know Him better by following His Son, then you belong here.

While many congregations do a beautiful job of welcoming visitors and converts, challenges can still arise—especially when someone’s background, race, lifestyle, or unfamiliarity with “Church culture” sets them apart. Some members may quietly question whether that person is “ready” for Church participation or fitting in “appropriately.” But such assumptions risk imposing our comfort in place of God’s invitation.

The Lord sees differently. He looks not on outward appearance or cultural alignment, but on the heart (1 Samuel 16:7). Creating spiritual belonging is not about people earning a place—it’s about disciples creating space.

Common Fallacy: Gatekeeping FallacyThis concern reflects the Gatekeeping Fallacy, where individuals wrongly assume authority to decide who truly belongs in a space meant to be open. It often confuses readiness for ordinances (which do have standards) with worthiness to worship, which the Lord extends to all who seek Him.

Solution: While ordinances are sacred and require preparation, worship is an open door. When we build walls where the Lord has commanded a welcome, we unintentionally resist His will. Inclusion is not an indulgence—it is obedience.

Misconception: Are ‘spiritual gifts’ just emotional experiences?Response:Spiritual gifts are not vague feelings; they are scripturally grounded manifestations of the Holy Ghost. Elder Uchtdorf illustrates this in recounting how a visiting friend discerned divine love in a humble branch meeting—not through performance, but through the Spirit.

Doctrine and Covenants 46:13–26 identifies specific gifts, including wisdom, knowledge, discernment, faith, healing, and the ability to recognize truth. The Lord also warns against deception (vv. 7–8), underscoring the need to seek the Spirit in humility and avoid counterfeit emotionalism.

Common Fallacy: ReductionismThis concern reflects the Reductionist Fallacy, which oversimplifies spiritual experiences as mere emotion. In doing so, it dismisses the divine dimension of the gifts of the Spirit.

Solution: Not all emotions are spiritual—but spiritual experiences often involve the heart. The Lord teaches that He communicates through both the mind and the heart (D&C 8:2). Discipleship invites us to engage intellectually and spiritually, discerning true gifts from passing sentiment.

Apologetic Application: Spiritual Gifts and the Power of Divine Discernment Core Doctrine: spiritual gifts are real, divinely given, and meant to benefit all sincere seekersElder Dieter F. Uchtdorf’s talk, By This All Will Know That You Are My Disciples, puts that principle into action. Rather than listing gifts, he shows how they function: through quiet spiritual discernment, sincere love, and the unifying power of the Spirit.

Defending Core Beliefs1⃣ Spiritual Gifts Are Recognized Through the Spirit, Not PerformanceD&C 46:13–14 teaches that to some it is given to know Christ is the Son of God, and to others, to believe on their words. It goes on to describe the gift of discernment (v. 23)—the capacity to spiritually perceive truth even when it’s not outwardly obvious.

Elder Uchtdorf recounts taking a nonmember friend to a sacrament meeting that was, in his words, awkward and imperfect. Yet she said afterward:

“That was beautiful… I’m so impressed with how people treat each other in your church. … This is what I imagine Christ wanted His Church to be like.”

Though unfamiliar with our doctrines, she discerned the Spirit. This affirms the truth of D&C 46:9: “They are given for the benefit of those who love me and keep all my commandments, and him that seeketh so to do.” Her seeking was enough to receive a spiritual witness.

2⃣ Disciples Are Commanded to Seek and Discern Gifts—and to Make Room for Them in OthersD&C 46:7–8 warns that not all spiritual manifestations are from God—and teaches us to “seek ye earnestly the best gifts” and remember why they are given. Elder Uchtdorf models this discernment when he recognizes that his own judgment was clouded by superficial expectations—and his friend’s clarity came through spiritual insight.

“I had wanted picture-perfect meetings… But what the members of this branch had achieved was a heart-perfect spirit of love.”

This teaches that spiritual gifts may appear in humble, even unexpected, settings—and that belonging and discernment are themselves gifts that must be both recognized and cultivated.

Clarifying Misunderstandings & Strengthening Faith Spiritual gifts are not reserved for seasoned Saints—they are available to all who seek the Savior, even visitors and newcomers. * Discernment does not require dramatic revelation; it often manifests as quiet spiritual perception, as Elder Uchtdorf’s friend experienced. * Inclusivity is doctrinal.* The Lord commands us in D&C 46:5–6 not to cast out any who are “earnestly seeking the kingdom”—regardless of background, race, doctrinal fluency, or cultural fit.

Historical and Doctrinal Connections Contextual Background:In early 1831, just months after the Saints had begun gathering in Kirtland, spiritual confusion was growing. Newly baptized converts—many from revivalist backgrounds—were introducing chaotic practices into worship meetings. Some claimed dramatic visions, speaking in tongues, or ecstatic trances. Joseph Smith inquired of the Lord, and Doctrine and Covenants 46 was the answer.

Rather than forbidding spiritual experience, the Lord affirmed the reality of spiritual gifts, while teaching the Saints how to discern what was of God and what was not. Importantly, He also gave a bold command: do not cast out sincere seekers from your meetings. This directive pushed against social instincts to exclude or control and instead emphasized trust in divine guidance and spiritual openness.

Elder Uchtdorf’s talk echoes this moment perfectly. In a modern setting, he demonstrates how even humble worship, guided by love and sincerity, is a place where spiritual gifts are manifest and seekers are welcomed.

Doctrinal Connections: Doctrine and Covenants 46:5–6: “Ye shall not cast any out of your sacrament meetings who are earnestly seeking the kingdom…”* Elder Uchtdorf reinforces this scriptural command with Christlike warmth:

“If you love God, if you want to know Him better by following His Son, then you belong here.” * Doctrine and Covenants 46:13–26: This list of spiritual gifts includes wisdom, knowledge, discernment, healing, and faith—all meant “that all may be profited thereby.” Elder Uchtdorf’s friend, though not a member, exemplified the gift of discernment by recognizing divine love and belonging in an imperfect congregation. * Doctrine and Covenants 46:8: “Seek ye earnestly the best gifts…” Elder Uchtdorf challenges modern disciples to recognize that the real miracle is love in action—a spiritual gift too often overlooked because it isn’t dramatic.

Through these connections, we see prophetic continuity: just as the Lord guided early Saints to balance spiritual openness with discernment, He continues to do so through His apostles today.

Living Apologetics: How to Apply This TodayHow can we help others see that spiritual gifts are real and that everyone—regardless of background—belongs in the Savior’s Church?

1⃣ Affirm the reality of spiritual gifts—even when they look ordinary.

Elder Uchtdorf shows that a sincere visitor discerned the Spirit not through flawless music or eloquent talks, but through the gift of love in action.
Real-life application: When someone questions whether they’ve “felt the Spirit,” invite them to describe moments of clarity, peace, or connection—they may already be experiencing spiritual gifts without labeling them as such.

2⃣ Help others see that belonging doesn’t require perfection—or sameness.

D&C 46:5–6 and Elder Uchtdorf both insist: those earnestly seeking the kingdom should never be turned away.
Real-life application: In gospel discussions or missionary efforts, gently correct the idea that people need to fit into an arbitrary ‘mold’ before attending Church or worshiping with the saints. Share your own story of growing while belonging.

Top Apologetic Facts Historical Insight: D&C 46 was revealed to address confusion over spiritual manifestations in early Kirtland. It confirmed the legitimacy of spiritual gifts while setting doctrinal boundaries for their use.

Doctrinal Insight: Spiritual gifts like discernment, faith, love, and belief are just as real and vital as more dramatic manifestations—and are given to profit all (D&C 46:9, 26).

Practical Application: True inclusion means removing cultural gatekeeping, not just tolerating difference. Belonging is a spiritual principle, not a social achievement.

Conclusion: Welcoming the Spirit, Welcoming Each OtherElder Dieter F. Uchtdorf’s message is a gentle yet bold reminder that belonging is not a side effect of discipleship—it’s part of the invitation. As we study Doctrine and Covenants 46–48, we learn that spiritual gifts are given to all who seek Christ, and that one of the most powerful among them is the ability to help others feel seen, safe, and spiritually at home.

When we focus less on “guarding the gate” and more on “setting a place at the table,” we begin to reflect the Savior’s love more clearly. The sacrament meeting Elder Uchtdorf described wasn’t perfect—but it was Spirit-filled because it was filled with people who loved God and loved each other.

Who in your life might be waiting for a place to belong—and how might you help them feel the Spirit through you?

Our love for God and His children is a powerful testimony to the world that this is truly the Savior’s Church.

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The doctrine of agency; the Lamanite Mission (D&C sections 29–34)by Mike Parker

Class Notes

Additional Reading

The Autobiography of Parley Parker Pratt (Chicago: Law, King & Law, 1888). Read Parley’s account of his early life, conversion to the restored gospel, and service as a missionary and apostle.
Who Are the Lamanites? Scripture Central KnoWhy #486
Native Americans and the Lamanites Latter-day Saint leaders have expressed a variety of opinions regarding whether or not all Amerindians are literal descendants of Lehi. Population genetics indicate that Lehi can likely be counted among the ancestors of all native Americans—a position that the Church has reinforced by changing the 1981 Book of Mormon introduction from “principal ancestors” to “among the ancestors.”

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Does Life Ever Feel Overwhelming?At times, life can feel like an uphill battle, filled with trials, setbacks, and unexpected hardships. We may wonder why difficulties arise and question whether our struggles serve any purpose. Is there a reason for the pain we endure? Can faith help us navigate life’s toughest moments?

God’s Plan is Designed to WorkIn his address, Mortality Works!, Elder Brook P. Hales reassures us that our mortal experience is not an accident—it is divinely designed for our growth. Drawing from both scripture and personal experiences, Elder Hales testifies that despite trials, suffering, and sorrow, we are not destined to fail. Rather, our challenges refine us, preparing us for eternal joy.

For those who wrestle with doubt or wonder whether their struggles have meaning, Elder Hales’ message offers profound comfort—mortality is not a mistake. It is the very path by which we become who God intends us to be.

Doctrine: Why Does God Allow Suffering?Question: If God is loving, why does He allow suffering, trials, and hardship?Many struggle with the idea that a compassionate and omnipotent God would permit pain, loss, and injustice. Some see suffering as evidence that either God is indifferent to human struggles or that He does not exist at all.

Response:
Elder Hales affirms that suffering is not a sign of God’s neglect but a necessary part of His divine plan. Mortality is meant to be a time of growth, refinement, and learning. Just as Paul’s “thorn in the flesh” (2 Corinthians 12:7-9) was an opportunity for him to rely on Christ’s grace, our trials can bring us closer to God. The promise of the Atonement ensures that all suffering will be consecrated for our gain if we remain faithful.

Common Fallacies:

False Dilemma (Either/Or Thinking) –

- This fallacy presents only two options when more possibilities exist. In this case, it assumes that if God is loving, He would remove suffering; if He does not, He must not be loving. Solution: Recognize that God’s love is not proven by the absence of trials but by His presence through them.

Presentism (Judging the Past by Modern Standards) –

- This fallacy occurs when we judge past events—or in this case, God’s plan—using only our limited, mortal perspective. It assumes that because we do not immediately understand the purpose of our trials, they must be meaningless. Solution: Trust that God’s design is broader than our current view, much like how hindsight reveals the purpose behind past challenges.

Appeal to Emotion (Using Feelings as Evidence ) –

- This fallacy assumes that because suffering feels unfair, it must be meaningless or prove God’s absence. However, emotions alone do not determine truth. Our trials are not meant to break us but to shape us. Solution: Anchor our faith in God’s promises rather than temporary feelings, remembering that mortality is a process designed for growth.

Social Issues: Does God Favor Some People Over Others?Misconception: Some people’s lives seem far more difficult than others. Does God favor certain individuals while allowing others to struggle?

It can appear that some people live easier, more comfortable lives while others face overwhelming hardship. This can lead to the belief that God plays favorites, rewarding some while withholding blessings from others.

Response:Elder Hales teaches that every person’s mortal journey is uniquely tailored to help them grow and prepare for eternal life. Some face financial hardship, others endure health struggles, and some bear emotional or spiritual trials. However, God’s plan is just and merciful. He provides grace sufficient for each individual’s circumstances. Faithfulness—not worldly ease—is the measure of true success.

Common Fallacies:

Confirmation Bias (Selective Thinking) –

- This fallacy occurs when we focus only on information that supports our existing beliefs while ignoring evidence that challenges them. In this case, we notice when others seem “blessed” but fail to see their hidden struggles. Hardship is often private, and judging others’ lives based on what we see is incomplete. Solution: Recognize that every person experiences trials, even if they are not visible. We can trust that God’s plan is just for each individual.

Comparative Suffering Fallacy (Ranking Pain) –

- This fallacy assumes that for life to be fair, suffering must be evenly distributed, suggesting that if one person experiences fewer visible trials, God must be favoring them. Each person’s challenges can be turned to their eternal progression. Solution: Instead of comparing, we should focus on how our own trials are shaping us and trust that God’s love and justice apply to all.

Hasty Generalization (Jumping to Conclusions) –

- This fallacy occurs when a broad conclusion is drawn from limited evidence. In the context of suffering, it assumes that because life is hard, God must be absent or unjust. Solution: Consider that in the full scope of God’s plan, we will eventually see the meaning behind our struggles. Faith requires patience, knowing that what seems unfair now will be made right in eternity.

Defending Divine Doctrines: Mortality is Designed for Growth and Eternal ProgressionExplanation of Doctrine:Elder Brook P. Hales teaches that mortality is not random or meaningless—it is divinely designed for our learning and progression. Every trial, challenge, and experience serves a purpose in refining us and preparing us for eternal life. Life’s hardships are not a sign of God’s absence but rather an essential part of His perfect plan. The Savior’s Atonement makes it possible for our suffering to be consecrated for our eternal good (2 Nephi 2:2).

Here’s how this doctrine defends core beliefs:

It addresses the problem of suffering. Many critics argue that if a loving God exists, He would remove suffering. However, this doctrine teaches that trials are part of God’s plan, not evidence against it. Elder Hales explains that hardships refine us, just as the Lord promises in Mosiah 23:22: “Whosoever putteth his trust in [the Lord] the same shall be lifted up at the last day.”
It reinforces human purpose and divine justice. Some claim that life is unfair, with suffering unequally distributed. The gospel teaches that each soul’s mortal experience is tailored to their eternal growth. As Elder Hales’ stories illustrate, faithful endurance, not ease, is the true measure of success in God’s eyes.

Application How this teaching clarifies misunderstandings:This doctrine helps resolve the misconception that suffering disproves God’s love. Instead, it reveals that God’s justice and mercy are at work even in our trials. Those who endure in faith will ultimately see how their struggles contributed to their eternal joy and exaltation. * Practical Application: * + Personal Faith: When facing hardship, members can turn to this doctrine to find meaning in their struggles rather than feeling abandoned by God. They can seek comfort in scriptural promises like 2 Corinthians 12:9: “My grace is sufficient for thee: for my strength is made perfect in weakness.” + Apologetics & Conversations: When discussing suffering with those questioning faith, members can explain that God’s plan is not about avoiding trials but growing through them.* Using stories like Elder Hales’ mother or Paul’s “thorn in the flesh” (2 Corinthians 12:7-9) can illustrate this truth in relatable ways.

Historical and Doctrinal ConnectionsContextual BackgroundThe restoration of Christ’s Church was not just about restoring doctrine—it was about re-establishing an organized structure that could support and bless God’s children. In Doctrine and Covenants 20–22, the Lord revealed that His Church must be “regularly organized and established” (D&C 20:1), just as it was in ancient times. This moment in Church history fulfilled earlier revelations, such as Doctrine and Covenants 10:53 and 18:5, where the Lord prepared the way for His Church to be formally restored.

Elder Hales’ talk, Mortality Works!, aligns with this principle by teaching that God’s plan is not random—His works are deliberate, organized, and designed for our eternal good. Just as Christ structured His Church for the spiritual benefit of His people, He has also structured mortality as a time of growth, learning, and preparation.

One example of prophetic continuity is the establishment of the Church on April 6, 1830, at the Whitmer farm. Just as the early Saints had to exercise faith in God’s organization, we are called to trust that our experiences in mortality are divinely structured—even when we don’t fully understand them.

Doctrinal ConnectionsThis week’s Come, Follow Me lesson on Doctrine and Covenants 20–22 explores why an organized Church is necessary. Elder Hales’ message strengthens this theme by emphasizing that God is a God of order, both in mortality and in eternity.

Doctrine and Covenants 20:17-25 teaches that the Lord established His Church with a clear structure, including ordinances and priesthood authority. Similarly, Elder Hales reminds us that our lives also follow a divine design, even when challenges arise. Just as the Church’s structure was restored with divine intent, our trials and experiences are meant to shape us according to God’s eternal plan.
Doctrine and Covenants 22:1-4 reinforces that old traditions and scattered beliefs are not enough—a formal covenant with God is required to progress. This mirrors Elder Hales’ teaching that mortality itself is structured for progression. It is not enough to simply exist; we must actively engage with God’s plan, trusting that He knows the path to our eternal joy.

Living ApologeticsPractical ApplicationElder Hales’ message in Mortality Works! teaches that life’s challenges are not evidence of God’s absence but proof of His divine plan. When we embrace trials with faith, we find meaning in our struggles and can help others do the same. This perspective is powerful in apologetics, where doubts often arise from suffering or perceived unfairness in life.

Here are two ways to apply apologetic principles from this talk:

Reframing Trials in Conversations – When someone questions why God allows suffering, gently share the idea that mortality is designed for growth, not ease. Explain how past challenges in your own life, or the lives of scriptural figures like Joseph Smith (D&C 122:7-8), became stepping stones to greater faith. This shift in perspective helps others see hardship as part of God’s refining process rather than as a sign of His absence.
Testifying of God’s Order and Design – When people struggle with uncertainty, remind them that God is a God of order. Just as He structured His Church (D&C 20:1), He also structures our lives. We don’t always see the full picture, but faith allows us to move forward, trusting that “mortality works.” You can use the analogy of a puzzle missing pieces—we may not understand everything now, but the full picture will eventually be revealed.

Application Ideas – share what you’ve learned –Here are three personal study or faith-building practices to deepen understanding of this doctrine:

Reflect on Past Challenges – Write down three difficult experiences you’ve faced and consider how each helped you grow. How did God sustain you through them? This will strengthen your ability to testify that “mortality works.”
Study the Doctrine of Trials and Growth – Read D&C 122, 2 Nephi 2:2, and Ether 12:27. Highlight key phrases that show how God uses adversity for our good. Look for patterns in how trials led to greater faith and understanding.
Create a “Faith in the Process” Reminder – Place a visual reminder somewhere you’ll see daily (e.g., a small puzzle piece, a refiner’s fire image, or a note saying “Mortality Works”). Use it as a prompt to trust that even difficulties have divine purpose.

By internalizing and sharing these truths, we can strengthen our own faith while helping others see the beauty of God’s plan—even in the hardest moments of mortality.

Quick Reference: Key Defenses and FactsDefensive Highlights Suffering is not evidence that God has abandoned us. Elder Hales teaches that mortality is structured for growth, not ease, and that challenges refine us rather than indicate divine neglect (2 Nephi 2:2). * God’s plan is deliberate and designed for our success. Just as the restored Church was “regularly organized and established” (D&C 20:1), our lives also follow a divine structure meant to prepare us for eternal joy. * Faith helps us endure what we cannot yet understand. Elder Hales shares personal experiences showing that understanding often comes after faithfulness*, just as the faithful sister in his story only grasped the purpose of her trials after her mortal life.

ConclusionEncouragement and ReflectionElder Brook P. Hales’ message in Mortality Works! reminds us that our challenges are not random or meaningless—God has designed mortality to help us grow, refine our faith, and prepare for eternal life. Even when life feels overwhelming, we can trust that God’s plan is working, even if we don’t fully understand it yet. Through faith, patience, and a reliance on Christ’s Atonement, we can endure hardships knowing that they will ultimately be for our gain.

When we look back on our hardest moments, can we see how they shaped us into who we are today? How can we trust God more fully in the trials we are currently facing?

“…If we are to be the beneficiaries of the Lord’s “work and … glory,” even “immortality and eternal life,” we must expect to be schooled and taught and to pass through the refiner’s fire—sometimes to our utter limits. To completely avoid the problems, challenges, and difficulties of this world would be to sidestep the process that is truly necessary for mortality to work.” — Elder Brook P. Hales

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Nuances of Baptismby Autumn Dickson

Let’s talk about historical context again quickly so that we can have a reference for what we read this week. Chronologically, Section 21 came before Section 20. Section 21 came on the day the church was organized, and it talks a lot about how Joseph was called as a prophet and the importance of listening to the prophets. Section 20 came in between the day that the church was organized and its first conference held in June. Section 20 had a lot of administrative tasks explained as well as core doctrines that are found in The Book of Mormon. Section 22 came last as people were wondering whether they needed to get rebaptized.

There is actually quite a bit given to us on the subject of baptism this week. One section describes the mode and manner of baptism, and another section describes the need to be baptized with proper authority. Let’s talk about some of the things we can learn about baptism from the revelations we’re covering this week.

He follows us

The first detail I want to talk about comes as the Lord describes how we are to be baptized.

Doctrine and Covenants 20:72-74

72 Baptism is to be administered in the following manner unto all those who repent—

73 The person who is called of God and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented himself or herself for baptism, and shall say, calling him or her by name: Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen.

74 Then shall he immerse him or her in the water, and come forth again out of the water.

We know that baptism holds a lot of symbolism. We’re dressed in white. We go down into the water and come back out, symbolizing the death of our old life and becoming new again. It also symbolizes Christ dying and being resurrected. There was one piece of symbolism that I did not previously recognize that was pointed out quite clearly in the previous verses.

The person who is called of God and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented himself or herself for baptism…

In order to understand the symbolism, we have to understand the “characters” participating in the baptism. We are representing ourselves (or those who have passed on and cannot do the work themselves), but we are not the only one present in our baptism. There is also a priesthood holder that follows us in.

This priesthood holder is authorized by Jesus Christ to use His authority to bind us to the Savior so that the Savior can legally (in an eternal sense) bind us to Him in a manner that produces salvation. One might even argue that the priesthood holder is a representation of Christ, Himself.

Christ follows us into the water as we choose to make a covenant with Him, as we walk towards the death of our old life. If we were to picture the Savior, with the wounds of His sacrifice still on His resurrected body, walking into the water with us, how would our baptism feel different? It may be a priesthood holder actually standing in the water, but the only reason the priesthood holder is there is because he is holding Christ’s authority to baptize. It’s really Christ who is utilizing power to bind us to Him in a covenant that saves us. The priesthood holder is nothing more than a vessel.

There are a couple of ways this might change how we feel about our baptism.

The first one that comes to my mind is that He is teaching us what the rest of our lives are going to look like because we chose to enter into a covenant relationship with Him. Following us into the water and binding us to Him according to our willingness is a foreshadowing of what our lives can look like. If we keep our willingness to follow Him and allow Him near us, we don’t have to do anything alone anymore.

Christ’s approach to our growth and development is two-pronged. It is wise in the sense that He allows us to suffer, struggle, and figure it out. This is really difficult for many people to swallow, especially when you consider the depths of injustice and despair in the world. But that’s why the second prong of His approach is so important.

The Savior is not asking us to do anything that He has not done Himself. He was already perfect, and so He didn’t need these experiences to figure out how to live happily in an eternal setting. With His sacrifice, He chose to step into that water to feel it firsthand. And then He chooses to be with us as we struggle through those same experiences in our own life.

I am quite adamant in my parenting approach to let my kids struggle through things. I think it’s so critical to their growth. It’s absolutely essential to their becoming a well-adjusted adult. Sometimes this makes my kids feel unsupported and unloved, but that’s far from the case. I do it because I love them.

This is the same with the Savior. He sent us here because He loves us. Our struggle is evidence of His love, not the other way around. But He takes it beyond wisdom. His approach is not, “Go get in those baptismal waters and put yourself under and come back up.” His approach is, “I will follow you where you have to go to get where you need to be.” He follows us into the water and brings us closer to Him. He is willing to follow us the rest of our lives through every “water” we have to walk through.

We have to believe that He’s walking with us and mourning with us, or His sacrifice won’t have much effect. Even though He follows us, it won’t bring much comfort unless we believe it and allow that belief to fill us with the relief He is offering.

Dead works

The next detail about baptism that I want to talk about is found in Section 22. The Saints had not yet grasped the idea of proper authority and so the idea of getting rebaptized confused them. This is how the Lord explained it.

Doctrine and Covenants 22:2 Wherefore, although a man should be baptized an hundred times it availeth him nothing, for you cannot enter in at the strait gate by the law of Moses, neither by your dead works.

I understand the need for proper authority, but this verse originally confused me. In my mind, the Lord was telling His people to not trust in dead works. The Israelites used to believe that following the Law of Moses would save them. They didn’t realize that the Law of Moses was supposed to bring them closer to the Savior who would save them. This also makes sense to me.

The part that confused me was the fact that baptism can be considered one of our “works.” He commanded the Israelites to keep the Law of Moses, and He commanded us to be baptized by proper authority. The difference (and the detail I want to expound on) is that one work is “dead” and one work is not.

Performing the work of baptism is different from other commandments (not all commandments, but some of them). It is an essential ordinance. The Savior is the one who saves us, but it is baptism that pulls us into a covenant relationship with Him so that He can save us. This is also why the Lord commands us to perform vicarious ordinances for those who weren’t baptized. Everybody needs to have the work done.

We don’t go out and mow a neighbor’s lawn vicariously for someone else. We don’t follow the Word of Wisdom or pay tithing on behalf of those who didn’t do it in their own lives. There are commandments that are given to us to bring us closer to the Savior so He can save us. Going out and mowing a lawn can help us understand sacrifice and charity. Following the Word of Wisdom can help us have healthy bodies and keep our minds clear and free. Paying tithing allows us to learn how to trust in the Lord. All of these things help us get closer to Christ who will save us, but they are dead in and of themselves.

Baptism obviously brings us closer to the Lord and helps us understand Him, but baptism does more than that. It binds us to Him using His own power and authority. Regular men on earth do not have the power to seal in heaven. They can baptize you with their religious degree or their certifications from their churches, but power given from regular old human to regular old human is not sufficient to bind in heaven. Only the Savior can give that kind of power.

In this manner, when we die, that baptism has the ability to follow us into heaven where the Savior still holds power. It keeps us bound to Him on both sides of the veil because the Savior holds enough power to accomplish that, and He lends that power to us. It’s still His power.

Baptism (and other covenant-entering ordinances) are essential. They are literally binding us to the Savior. That’s why the Lord treats that commandment differently than other dead, Law-of-Moses type commandments.

This also enlightens us as to why we should never tear down baptisms that are done without proper authority. I once heard a missionary describe someone’s baptism into another church as an abomination. It went over well (sarcasm).

The Lord did describe these works as dead because they were done without proper authority. However, He also described the Law of Moses (the one that He specifically gave to His people) as dead. He’s not saying that it’s worthless. He gave the Law of Moses so that the Israelites could draw closer to Him and become ready to receive Him. Baptism into other Christian churches holds that same ability. They can (and often do) bring people closer to Christ and help them become ready to receive Him more fully. There’s no reason to ever tear down someone’s decision to try and draw closer to Christ.

I testify of a Heavenly Father who set up a perfect Plan of Salvation. I testify that His words are so consistent. I have often run into ideas, stories, and words that I did not originally understand. There have been times when I have found myself confused about details or things that didn’t seem congruent with what I understood of a loving Heavenly Father. I have also learned that as I choose to be patient, new understanding comes to my mind and clarifies what I didn’t yet know. The more I study the gospel, in all of its rich details, the more I understand the character of my Heavenly Father and Savior.

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Who is Jesus Christ to You?Throughout history, people have asked, Who is Jesus of Nazareth? Was He merely a wise teacher, a moral philosopher, or something more? In a world filled with conflicting views of Christ—some simplifying His teachings, others distorting His mission—it’s crucial to return to His own words and example.

President Jeffrey R. Holland, in his powerful General Conference address, “I Am He,” brings us to a pivotal moment in Christ’s mortal ministry: His arrest in the Garden of Gethsemane. In this sacred scene, Jesus steps forward to meet His captors, declaring with divine authority, “I am He.” At these words alone, the soldiers stagger backward and fall to the ground. What does this moment teach us about the nature of Christ, His unwavering obedience, and His boundless love?

A Savior Unlike Any OtherPresident Holland highlights that Christ’s power was not in wealth, political influence, or military might, but in His complete submission to the will of the Father. His love, often misunderstood or diluted in modern discourse, was not a passive acceptance of all things—it was a perfect balance of grace and truth.

True Love is Obedient: Christ taught that real love is inseparable from keeping God’s commandments: “If ye love me, keep my commandments” (John 14:15).
True Love is Sacrificial: The ultimate expression of Christ’s love was His willingness to drink the bitter cup and suffer for our sins, even when He felt abandoned.
True Love is Persistent: Through sorrow, fatigue, and loneliness, Christ’s love never failed—and neither does the Father’s love for us.

For those facing doubts, struggling with faith, or wondering if Christ is truly present in their lives, President Holland’s message is clear: Even when we feel forsaken, Christ is carrying us. His declaration, “I am he,” is not just a historical moment—it is a personal affirmation for each of us.

What does it mean for us to recognize Christ as the Great I Am in our own lives? And how can understanding His divine love and obedience help us navigate our own trials of faith?

Doctrine: The Nature of Christ’s Love and CommandmentsMisconception: Christ’s Love Means Accepting Everyone Without Expecting ChangeSome believe that because Jesus is loving and merciful, He accepts all people without requiring obedience to His commandments. This view suggests that any call to repentance or adherence to divine law contradicts Christ’s teachings on love and inclusion.

Response:President Holland reminds us that Christ’s love is both accepting and transformative. Throughout the scriptures, Jesus welcomes sinners, the outcast, and the brokenhearted—but He never leaves them unchanged. He says to the woman taken in adultery, “Neither do I condemn thee: go, and sin no more” (John 8:11). He calls Peter from his fishing nets to become a “fisher of men” (Matthew 4:19). He invites all to come unto Him, promising that His love will give them rest but also reshape their lives (Matthew 11:28-30). Christ meets us where we are, but He loves us too much to leave us there.

Common Fallacies:False Dilemma (Either/Or Thinking) –

- This fallacy assumes that love and obedience must be at odds. Some argue that either Christ is entirely accepting or He demands rigid change. The truth is that His love does both. He meets people with perfect compassion and calls them to follow Him into a higher way of living. Solution: Recognizing that grace and growth go hand in hand helps us avoid distorting Christ’s message. True love does not enable self-destruction but empowers real transformation. When we understand this, we can offer the same love to others—welcoming them as they are while encouraging them to move toward Christ.

Doctrine: The Power and Authority of Jesus ChristQuestion: Why Did the Soldiers Fall When Jesus Declared, ‘I Am He’?Some question why a simple statement from Christ would cause an armed group of soldiers to stumble and fall. If He was a mere mortal, His words alone should not have had such an effect. Was this event exaggerated or symbolic rather than literal?

Response:President Holland highlights that Christ’s words carried divine authority. When Jesus declared, “I am he” (John 18:5), He was not just identifying Himself—He was affirming His divine identity as Jehovah, the great I AM of the Old Testament. This declaration of power momentarily overwhelmed those who sought to take Him captive. Even in His moment of submission, Christ demonstrated His supreme authority, choosing to allow His arrest rather than being overpowered by men.

Common Fallacies:Appeal to Incredulity (Argument from Personal Incredulity) –

- This fallacy occurs when someone dismisses an event as impossible simply because it doesn’t fit within their expectations or experiences. Some assume that because they haven’t seen words physically knock someone down, the event must be exaggerated or fabricated. Solution: Understanding divine authority requires faith. Throughout scripture, God’s words have real power—whether in creation, healing, or revelation. Christ’s ability to command nature, heal the sick, and even cause His captors to stumble is consistent with His divine role. Instead of dismissing miraculous events, we should ask how they align with His mission and authority.

Defending Divine Doctrines: Christ’s Divine Authority and Identity as JehovahExplanation of Doctrine:President Holland teaches that Jesus Christ is not just a wise teacher or prophet—He is Jehovah, the God of the Old Testament, made flesh. His power is evident even in moments of apparent weakness, such as His arrest in Gethsemane, when His mere words caused armed soldiers to fall to the ground (John 18:4–6). Christ’s divine identity is central to our faith; He is the Son of God, the Savior of the world, and the only way to eternal life. Understanding this doctrine strengthens our conviction in His role as our Redeemer.

Here’s how this doctrine defends core beliefs:

Some claim Jesus was merely a great moral teacher, not divine. However, His own words and actions contradict this view. He repeatedly identified Himself as the I AM (John 8:58), the same title used by Jehovah in Exodus 3:14. If Christ was not divine, His claims would be blasphemous—yet His teachings, miracles, and resurrection affirm His true identity.
Skeptics argue that Christ’s arrest proves He was powerless. However, President Holland highlights that Jesus voluntarily submitted to His captors. His words alone knocked them backward, revealing that He could have stopped them at any time. His obedience to the Father’s will—despite His divine power—demonstrates that His sacrifice was not forced, but given willingly for our salvation (John 10:17–18).

Application How this teaching clarifies misunderstandings: Many critics see Jesus as simply a historical figure, but this doctrine reaffirms that He is the living Christ. Recognizing Him as Jehovah strengthens our understanding of His eternal role in our salvation. His submission in Gethsemane was not weakness—it was the ultimate act of divine strength and obedience. * Practical application: + When discussing Jesus’ divinity, point to scriptural evidence where He declares Himself as I AM (John 8:58, John 18:5). + In conversations about Christ’s power, highlight that His voluntary sacrifice fulfilled prophecy* (Isaiah 53:7). + Strengthen personal faith by reflecting on times when God’s power has sustained you, even when He allowed trials to continue.

Historical and Doctrinal ConnectionsContextual Background:In President Holland’s talk, he recounts the moment when Jesus identified Himself to the soldiers by saying, “I am he” (John 18:5), causing them to fall backward. This declaration echoes the divine name of Jehovah given in Exodus 3:14, where God reveals Himself to Moses as “I AM.” This moment in Gethsemane is not merely a display of Christ’s power but a fulfillment of prophecy—affirming that the same Jehovah who led Israel is now standing before them as their Redeemer.

This connects to Doctrine and Covenants 19, where Christ directly explains His suffering: “For behold, I, God, have suffered these things for all, that they might not suffer if they would repent” (D&C 19:16). In this section, Christ clarifies that His suffering was infinite, voluntary, and necessary. The same Jesus who stood before Roman soldiers and declared His divinity later describes in D&C 19 how He willingly bore the unimaginable weight of justice so we would not have to.

Doctrinal Connections:This week’s Come, Follow Me lesson on Doctrine and Covenants 19 aligns with President Holland’s message by emphasizing the depth of Christ’s suffering and His willingness to obey the Father’s will.

Clarifying misunderstandings: Some wonder why Christ’s Atonement required such suffering. D&C 19 explains that He took upon Himself the full punishment of sin so that we could be spared. His agony was not only for those who accept Him—it was for all, though only those who repent will be fully freed from it.
Strengthening faith: President Holland’s reminder that Christ’s charity is evident in His obedience ties into D&C 19:18, where Christ describes how He trembled because of pain, and bled at every pore. Understanding that He endured this for each of us personally strengthens our ability to trust in Him.
A new perspective for modern readers: Many struggle with feelings of unworthiness or doubt whether Christ truly understands their suffering. D&C 19 proves that He does. He experienced both physical and spiritual agony beyond human comprehension, and He did it out of love. His obedience was not just submission—it was the ultimate act of love.

Living ApologeticsPractical ApplicationPresident Holland’s talk reminds us that faith in Jesus Christ requires both trust and action. His obedience to the Father’s will—despite suffering and opposition—teaches that our love for God is demonstrated by our choices. When we deepen our understanding of Christ’s role as Jehovah and Redeemer, we can confidently defend our beliefs and strengthen our testimony.

Here are two practical ways to apply apologetic principles from this talk:

Use Scripture to Reaffirm Christ’s Identity and PowerIn conversations about Christ, emphasize scriptures that show His divine authority. Many misunderstand Jesus as just a great teacher, but passages like John 8:58, John 18:5, and Doctrine & Covenants 19:16-19 prove that He is Jehovah and the Savior of the world. When discussing faith with others, use these scriptures as anchors to clarify His role.
Reframe Hard Questions with a Focus on ChristSome struggle with historical or doctrinal questions and lose sight of the gospel’s core. When engaging in discussions, redirect the focus to who Christ is and what He has done for us. Ask, “Does this question change my belief in Jesus Christ as my Savior?” Helping others recognize that faith is built on Christ—not secondary concerns—can anchor them in truth.

Application Ideas – share what you’ve learned –To personally strengthen faith and deepen understanding, try these three study and faith-building practices:

Study Christ’s “I Am” StatementsRead Exodus 3:14, John 8:58, John 18:5, and 3 Nephi 11:10-11. Reflect on how these scriptures confirm that Christ is Jehovah and has always had divine authority.
Memorize Doctrine & Covenants 19:16-19These verses give one of the most personal accounts of the Savior’s suffering. Writing them down or repeating them daily can strengthen appreciation for the Atonement.
Pray with a Focus on ObedienceJust as Christ submitted to the Father’s will, ask in prayer how you can align your life more fully with God’s plan. Seek guidance on one area where you can improve in faith and action.

This talk provides powerful tools for strengthening testimony and engaging in meaningful apologetics. By focusing on Christ’s divinity, His obedience, and His love, we can defend our faith with confidence and compassion.

Quick Reference: Key Defenses and FactsDefensive Highlights Jesus Christ is Jehovah, the Great “I AM.” When Christ declared, “I am he” (John 18:5), He was not just identifying Himself—He was affirming His divine identity as Jehovah. His words alone caused the soldiers to fall back, demonstrating His divine authority. * Christ’s suffering was voluntary, not forced. Some claim that Jesus was powerless in His arrest and Crucifixion, but Doctrine and Covenants 19:16-19 clarifies that He willingly endured the Atonement, knowing it was the only way to redeem mankind. * Obedience to God is not weakness—it is divine strength. President Holland emphasizes that Christ’s complete submission to the Father was not a sign of defeat but the ultimate act of love and power.* True discipleship means following Christ’s example in trusting God even when we do not fully understand.

ConclusionEncouragement and ReflectionPresident Holland’s talk reaffirms that Jesus Christ is both all-powerful and all-loving. His declaration, “I am he,” reminds us that He is Jehovah, the Savior, and the perfect example of obedience to God’s will. Even in suffering, He remained steadfast, showing us that true faith means trusting in God through every trial.

When we encounter doubts or challenges, we can anchor ourselves in Christ’s identity and mission. His power is real, His love is infinite, and His example is one we can follow.

How can you trust in Christ’s power and love more fully in your life today?

…Down through history many have simplified, even trivialized our image of Him and His witness of who He was. They have reduced His righteousness to mere prudishness, His justice to mere anger, His mercy to mere permissiveness. We must not be guilty of such simplistic versions of Him that conveniently ignore teachings we find uncomfortable. This “dumbing down” has been true even regarding His ultimate defining virtue, His love. –Jeffrey R. Holland

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Truths About Eternal Punishmentby Autumn Dickson

My message this week is given through a couple of verses in Section 19, but it’s also given through a couple of quotes that are found in the institute manual. These quotes expand our understanding of the verses found in this week’s section.

The Savior has said a lot of things throughout the scriptures and to His prophets. Only when we take them all in holistically do we find the true nature of His character and gospel. Here is one instance in which He chooses to clarify some of His other words that were given to imperfect vessels for different purposes. He is describing hell and damnation.

Doctrine and Covenants 19:6-7, 10-12

6 Nevertheless, it is not written that there shall be no end to this torment, but it is written endless torment.

7 Again, it is written eternal damnation; wherefore it is more express than other scriptures, that it might work upon the hearts of the children of men, altogether for my name’s glory.

10 For, behold, the mystery of godliness, how great is it! For, behold, I am endless, and the punishment which is given from my hand is endless punishment, for Endless is my name. Wherefore—

11 Eternal punishment is God’s punishment.

12 Endless punishment is God’s punishment.

It seems to indicate here that God isn’t planning on banishing anyone to hell forever. When He says eternal or endless, He is merely naming Himself as the deliverer of these punishments. In verse seven, it sounds like He’s explaining His use of passionate language; He wants it to work in our hearts. In this same section, He warns Martin that the pain of not repenting will be exquisite. He wants us to avoid that and so He uses inflammatory language to work in our hearts. However, this is an instance where He is clarifying what He means. “Endless” might not mean exactly what we think.

Here is the related quote in the institute manual; it’s long but worthwhile.

Elder James E. Talmage taught, “To hell there is an exit as well as an entrance. Hell is no place to which a vindictive judge sends prisoners to suffer and to be punished principally for his glory; but it is a place prepared for the teaching, the disciplining of those who failed to learn here upon the earth what they should have learned. True, we read of everlasting punishment, unending suffering, eternal damnation. That is a direful expression; but in his mercy the Lord has made plain what those words mean. ‘Eternal punishment,’ he says, is God’s punishment, for he is eternal; and that condition or state or possibility will ever exist for the sinner who deserves and really needs such condemnation; but this does not mean that the individual sufferer or sinner is to be eternally and everlastingly made to endure and suffer. No man will be kept in hell longer than is necessary to bring him to a fitness for something better.”

I love this quote. It makes perfect sense to me, and it fits in perfectly with the character of the God that I know and worship. Punishment that never ends (even after it has changed the sinner) seems incongruent to me. I feel like everything God uses is to help us progress and hell is no different. It’s not really about punishing us because we disobeyed Him and He’s offended. He is trying to teach us, and sometimes we’re stubborn and will only learn the hard way.

I would be remiss if I didn’t pause here and say that there are definitely quotes given by general authorities out there that would negate this idea, the idea that there is progression after Judgment Day. The truth about progression after this life isn’t entirely clear because the Lord hasn’t chosen to make it completely clear. However, I want to talk about the gospel for a while under this kind of context, vague as it may be. I’m not perfect. I won’t express my thoughts perfectly, and heaven knows I’ve probably got some of my understanding wrong. Luckily, the Spirit is there to help us discern truth and learn. I believe that exploring these principles, even before we have a perfect knowledge, can be useful as long as we remember we haven’t been given definitives.

Let’s talk about progression

I think sometimes we picture progression towards salvation as this linear path. We start at the baptismal gate, and then the path includes ordinances, covenants, and keeping the commandments. Then, at the end of it all, Heavenly Father pats us on the head and bestows salvation. There is merit to this rendering of the path of salvation.

I have recently started to look at it a little differently. Rather than picturing a linear path, I have begun picturing all the aspects of salvation in a circle. Here is the picture in my mind:

A couple things to note. All of the sections represent an aspect of salvation; this is obviously not a comprehensive list. It’s more just to give you an idea of what I’m picturing. The sections are colored to different degrees because at different points in our lives, we are building these kinds of salvation in our lives. At any given point, we are experiencing varying degrees of salvation and damnation, heaven and hell. Note that some of the sections aren’t colored at all because there are some aspects of salvation that we will only experience on the other side. If you look at the sections, you’ll note that these are all characteristics of the Savior. He is obviously experiencing full salvation.

In my mind, repentance has expanded beyond paying for what you did wrong. Anytime we progress within any of these sections, we are repenting. Repenting is about overcoming sin, not just saying sorry but also about reaching a sense of peace within yourself. It’s about healing so that we can feel okay in difficult circumstances like the Savior feels. It’s about learning to be happy in the realities that exist around you. If you think about it, the realities that exist around our Savior and Heavenly Father are not completely different from our’s. They know what it is to be mocked, ignored, and hated. They know what it means to be patient when someone doesn’t deserve it. They know what it is to find joy in fulfilling relationships. They have mastered this whole reality thing, and They know how to glean every possible ounce of joy from it. They’re not trying to teach us that someday all of those circumstances are going to disappear. They’re trying to change us so that we can be happy in the midst of these realities.

This model makes sense for different reasons than the linear path makes sense. For one, it has helped me understand why some people feel happier after they leave the church. You can be in the church and not find freedom from sin or fulfilling relationships; we see this happen all the time. Satan loves to skew the gospel so that we’re working hard but not reaping the benefits. When someone leaves the church, maybe they shed the weight of the guilt they weren’t supposed to be carrying anyway. In this specific aspect (namely freedom from sin), they have become more like the Savior and so they’re going to experience that particular benefit. Yes, I believe we have a responsibility to keep to our covenants, and I believe that covenants are crucial to our eternal lives. Please don’t misunderstand me. What I’m trying to express is that it’s very possible to live our covenants wrong, to live them in a manner where we’re denying ourselves salvation.

So let’s talk about true progress and finding true salvation.

Finding true salvation (finding the true blessings of the gospel) comes from our hearts changing. That’s why the Lord judges us by our hearts. It is only as our hearts change that we can find these feelings that are available in eternity. As we live honestly, we find peace. As we trust and accept the Savior, we taste freedom. The list goes on and on when you explore these different aspects of salvation.

Elder Oaks taught it this way, “Many Bible and modern scriptures speak of a final judgment at which all persons will be rewarded according to their deeds or works or the desires of their hearts. But other scriptures enlarge upon this by referring to our being judged by the condition we have achieved… The Final Judgment is not just an evaluation of a sum total of good and evil acts––what we have done. It is an acknowledgment of the final effect of our acts and thoughts––what we have become. It is not enough for anyone just to go through the motions. The commandments, ordinances, and covenants of the gospel are not a list of deposits required to be made in some heavenly account. The gospel of Jesus Christ is a plan that shows us how to become what our Heavenly Father desires us to become.”

The commandments

So if the final test is who we’ve become, where do the commandments truly fit?

The commandments are the vehicles by which we grow in these sections. For example, we’re commanded to forgive. There are a lot of people who think that they feel better if they hold a grudge and that they have a right to hold a grudge. Maybe they do have a right. However, the grudge is only hurting them. Coddling that hurt and nourishing that anger only takes away from their own peace and salvation. The Savior doesn’t even have to “punish” us when we refuse to forgive. We’re punishing ourselves. It is the same for each of the commandments. They are tools that we utilize to grow in the feeling of salvation. Hopefully, we eventually realize that we’re experiencing crappy consequences from nursing grudges and we wake up and change. The commandments are vehicles for change. If they’re not allowing you to change and find salvation in greater measure, then you’re living them the way that Satan would have you live them.

We can also utilize the tools incorrectly. For example, you can hold the commandments over your head and beat yourself up with them. This greatly diminishes your feelings of freedom from sin, and it therefore diminishes the level of heaven that you’re experiencing.

Don’t use your tools incorrectly; don’t use them as Satan would have you use them. You’ll build the wrong project entirely, and you won’t find salvation. Rather, focus on developing your relationship with Christ (that was an important section I should have included) and use the commandments to pull you into the peace that He experiences. One of the commandments includes trusting Him and His ability to save. Make sure you’re utilizing that tool as well.

Back into the context of eternal punishment

Let’s talk about this perspective of progression in the context of what we were discussing from Section 19.

Have you ever met someone who didn’t know how to be happy? Maybe they kept getting married and divorced over and over again because they didn’t know that real love looks like choosing the same person through difficulty and boredom. They oftentimes found themselves confused as to why they couldn’t find real love and why it always seems to fizzle out. As another example, maybe it’s a person that just kept pushing others in damaging ways because they believed that eventually everyone abandons them; maybe they didn’t realize that it was their damaging choices that led to these abandonments.

These are varying hells. These are all aspects of hell that people have to work through in order to find heaven within themselves. These are big examples of hell, but there are smaller examples too.

Heavenly Father allows the consequences, the eternal punishment, His punishment, so that we stop acting in ways that bring hell into our lives. When we shed some of those damaging behaviors, we naturally find a little more salvation in our lives.

Let’s explore a different example, this time in the context of the next life. You know that doctrine about ministering angels? If you don’t choose to be sealed, then you’re going to end up being a ministering angel to someone who did choose to get sealed. At first glance, this sounds like some bizarre form of unending slavery. This is incongruent with the God that I know.

Rather, I believe it looks a little more like this: If you choose not to be sealed (and vehemently stand by that choice) then you get assigned a family. You’re not a slave. You don’t have to help. However, as “time” moves on throughout eternity, you realize you’re completely without purpose. There is no reason to live forever. It’s monotonous and downright awful. Slowly, you take advantage of the opportunity to serve a family. You start to learn that happiness in eternity requires losing yourself in the service of other spirits who are starting their journey of progression.

Some would describe this role of ministering servant as a form of damnation. I would agree with this assessment. You’re damned (stopped up) from experiencing a full measure of joy because you chose against a sealing that offered purpose in an endless existence. You’re trying to hold onto this false view that happiness means focusing on yourself and not adding extra “burdens” like posterity. Hopefully, you wake up one morning in the midst of your eternity and realize, “Hey, I feel a lot happier and more fulfilled when I go and help take care of others.” Hopefully, you shed the sinful notion and step more fully into salvation.

It could be easy to view this title of ministering servant as a punishment in the form of slavery. It could be easy to believe that God was mad that you didn’t choose what He wanted so He made you a servant. In truth, He offered you an opportunity to learn salvation.

And if we take those verses in Section 19 and that Talmage quote at face value, then maybe you get to progress beyond this as soon as you figure it out. Maybe there is an exit to this damnation, to this hell.

There are so many ways that this principle can be expressed. Heavenly Father utilizes the consequences we impose on ourselves to teach us. Hopefully (and I believe there is), there is an exit to these damnations and eternal consequences as soon as our eyes open to reality and we adjust our lives accordingly.

I’m not 100% sure what eternity looks like. I do know a couple of things though. I know that the God that I worship is fair and continually turned towards saving His children. I know that we are already in the midst of eternity. You don’t die, get to the other side, and all of a sudden, Voila! Eternity! You’re already living in eternity. You’re already choosing varying degrees of damnation and salvation. I testify of a Heavenly Father who teaches us what eternity looks like, and I testify that He knows what He’s doing. It’s wise to follow Him. And then, of course, I testify of a Savior who paid for the whole experience.

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Are You Focusing on the Roots or Just the Branches of Your Faith?

Faith can flourish or fade depending on where we place our focus. While outward expressions of belief—such as Church programs, cultural traditions, or community involvement—can be meaningful, they are not the foundation of a lasting testimony. What happens when challenges come? Can a testimony built only on surface-level elements of the gospel endure the storms of life?

Strengthening the Roots of Our FaithIn his General Conference address, Nourish the Roots, and the Branches Will Grow, Elder Dieter F. Uchtdorf emphasizes that a strong testimony of Jesus Christ must be nourished at the root. He draws from his own life experiences—reflecting on his baptism 75 years ago in Zwickau, Germany, and the memories of his childhood chapel. Though that beloved building is now gone, his testimony has only deepened over time.

Using the analogy of a tree, Elder Uchtdorf explains that Jesus Christ and His Atonement are the root of our testimony. While Church practices, history, and programs are important branches, they only thrive when connected to the fundamental gospel truths. If we focus too much on the branches—be it cultural aspects of the Church, personal expectations, or historical questions—while neglecting our relationship with Jesus Christ, our testimony may weaken in times of trial.

His message is especially relevant to those who may be struggling with questions or feeling uncertain in their faith. Instead of fearing doubt, Elder Uchtdorf encourages us to seek clarity with faith in Jesus Christ—trusting that as we deepen our spiritual roots, our testimony will grow stronger, and the fruits of faith will follow.

Doctrine: Are All Gospel Truths Equal in Importance?Misconception: Every aspect of Church doctrine and history is equally fundamental.There’s a tendency to act as though all religious teachings carry the same weight, leading to confusion when encountering complex or unfamiliar elements of Church history or policy. This perspective can cause individuals to struggle when they find questions they don’t immediately understand.

Response: Not all truths are of equal value. Elder Uchtdorf clarifies that while all truth is important, some principles form the very foundation of faith, while others are appendages. Quoting the Prophet Joseph Smith, he reminds us that the fundamental principles of our religion are the testimony of Jesus Christ’s Atonement, Resurrection, and divine mission—everything else is a branch connected to this root.

Common Fallacies:False Equivalence (Assuming all elements of faith are equally essential)

- This fallacy occurs when different concepts are treated as having the same importance, even when they do not hold equal weight. Some mistakenly believe that every Church policy, historical event, or doctrinal interpretation carries the same eternal significance as the core truths of the gospel. Elder Uchtdorf refutes this by emphasizing that Jesus Christ and His Atonement are the root of our faith—while Church history, policies, and cultural traditions are branches. Confusing the branches for the roots can lead to unnecessary doubt when encountering difficult historical details or evolving policies. Solution: When facing challenging questions, prioritize what matters most. Ask: Does this issue change my faith in Christ’s divinity, His restored gospel, or my covenant relationship with Him? If not, keep perspective and stay anchored in the core principles that define true discipleship.

Straw Man Argument (Misrepresenting a position to make it easier to attack)

- This fallacy occurs when someone distorts or oversimplifies a belief in order to criticize it unfairly. Critics of the Church often focus on secondary issues—such as historical controversies, human imperfections, or Church policies—while ignoring the central message of salvation through Jesus Christ. They argue that if certain historical events or policies seem problematic, then the entire gospel message must be false. Elder Uchtdorf teaches that faith must be rooted in Christ and His Atonement—not in cultural traditions, leadership decisions, or historical details. While those topics may be interesting or even challenging, they are not the foundation of testimony. Solution: When engaging in discussions about the Church, redirect the focus to core gospel truths. Ask: Is this issue more important than my personal relationship with Jesus Christ? Recognizing that the Church’s foundation is Christ, not any one historical moment or leader, helps us avoid unnecessary spiritual crises and remain anchored in eternal truth.

Confirmation Bias (Favoring information that supports pre-existing beliefs while ignoring contrary evidence)

- This fallacy occurs when someone selectively focuses on evidence that aligns with their doubts or criticisms while dismissing or overlooking faith-affirming experiences and truths. A person struggling with testimony might fixate on difficult historical events, unanswered questions, or perceived flaws in Church leadership, while ignoring the profound spiritual confirmations, scriptural teachings, and personal experiences that testify of Christ’s truth. Elder Uchtdorf warns against mistaking the branches for the roots—focusing so much on secondary concerns that we neglect the fundamental truths of the gospel. Just because we encounter a question we don’t yet understand does not mean that the entire foundation of faith is invalid. Solution: When doubts arise, seek a balanced perspective. Instead of only consuming critical sources, engage with scripture, prophetic counsel, and personal spiritual experiences. Ask: Am I giving equal attention to faith-promoting evidence, or am I only reinforcing my doubts? A testimony grounded in consistent spiritual nourishment will withstand moments of uncertainty.

“If you want the branches of your testimony to grow and bear fruit, nourish the roots.” — Elder Dieter F. Uchtdorf

Defending Divine Doctrines: Faith Requires Constant NourishmentExplanation of Doctrine:Elder Uchtdorf teaches that faith in Jesus Christ is not something we receive once and then maintain effortlessly—it must be constantly nourished. He reminds us that faith is like a tree; if the roots are not fed with scripture study, prayer, and devotion, the branches of testimony will wither. He warns against mistaking surface-level aspects of faith for its foundation, explaining that gospel traditions and programs are valuable, but only when deeply connected to Christ.

Here’s how this doctrine defends core beliefs: Some critics argue that faith is irrational because it cannot be proven like a mathematical equation. But Elder Uchtdorf’s analogy shows that faith grows through experience—just as a tree’s strength is proven over time, faith is confirmed through consistent effort and personal revelation. * Others claim that religious faith is simply inherited tradition, but Elder Uchtdorf refutes this by pointing to Korihor’s false accusations in the Book of Mormon. He reminds us that those who were not deceived by Korihor had testimonies deeply rooted in personal experience, not just tradition.*

Application: How this teaching clarifies misunderstandings: Many leave the Church because they mistake branches (cultural practices, Church history, policies) for roots (faith in Christ). Elder Uchtdorf helps us refocus on what matters most—our personal relationship with Jesus Christ. * Practical application: + When discussing faith crises with others, redirect conversations to core gospel truths rather than secondary issues. + Encourage friends and family to strengthen their testimony through personal experience with Christ, rather than relying on external validation.*

Historical and Doctrinal ConnectionsContextual Background:The analogy of roots and branches in Elder Uchtdorf’s talk connects directly to Doctrine and Covenants 18, where the Lord teaches about the worth of souls and the importance of anchoring faith in Christ. In D&C 18:10, the Lord declares, “The worth of souls is great in the sight of God.” Just as Elder Uchtdorf warns against mistaking the branches of gospel culture, history, or tradition for the roots of faith, Doctrine and Covenants 18 emphasizes that our value is found in our divine identity as children of God, not in external measures.

Additionally, D&C 18:15-16 teaches that when we bring others to Christ, we experience great joy. Elder Uchtdorf’s message reinforces that when we nourish the roots of our faith—our personal relationship with Jesus Christ—we become spiritually strong enough to reach out and help others in their journey of discipleship. A testimony deeply rooted in Christ allows us to see the worth of souls more clearly and serve them with greater love and understanding.

Doctrinal Connections to Come, Follow Me: This week’s Come, Follow Me lesson on Doctrine and Covenants 18 aligns with Elder Uchtdorf’s message about focusing on what matters most—Jesus Christ and His Atonement. In Doctrine and Covenants 18:10, the Lord declares, “The worth of souls is great in the sight of God.” Elder Uchtdorf’s analogy of roots and branches reminds us that our faith should be deeply rooted in Christ’s love for us, rather than being shaken by surface-level concerns. * This principle also ties into Doctrine and Covenants 18:15-16, which teaches that bringing souls to Christ is of eternal significance. Elder Uchtdorf urges us to strengthen our own testimony by focusing on our personal connection with the Savior, so that we can help others do the same. When we are rooted in Christ, we are not only strengthened ourselves but are also able to reach out and lift others who may be struggling in their faith.*

Living ApologeticsPractical Application:Faith must be actively nourished to grow and endure. Elder Uchtdorf teaches that a testimony rooted in Jesus Christ provides spiritual strength, while focusing too much on secondary issues can weaken our faith. By prioritizing our relationship with Christ, we not only strengthen our own testimony but also help others find stability in theirs.

Reframe difficult questions by returning to core gospel truths. When discussing Church history, policy changes, or perceived contradictions, emphasize that the Church’s foundation is Jesus Christ, not any single historical event or leader. Encourage others to evaluate concerns within the broader context of Christ’s restored gospel and His mission.
Help others distinguish between roots and branches. When someone is struggling with a faith question, guide them to focus on the Atonement of Jesus Christ first. Ask: How has Christ influenced your life? What spiritual experiences have strengthened your testimony? This helps shift their focus from peripheral concerns to personal experiences with God.

Faith in Action – share what you’ve learned – Discuss the “roots and branches” analogy in family or Church settings. Share Elder Uchtdorf’s insight that not all gospel truths are of equal importance and encourage others to identify which gospel principles they consider to be “roots” of their faith. * Bear testimony of Christ in personal conversations. When friends or family members express doubts, remind them of spiritual experiences that have personally strengthened them. Help them recognize that faith is built over time and is not diminished by questions or struggles. * Use social media to share a personal insight. Post a reflection about how deepening your faith in Christ has helped you withstand spiritual challenges.* Include a quote from Elder Uchtdorf’s talk to reinforce the message.

Quick Reference: Key Defenses and FactsDefensive Highlights: Faith must be actively nourished to grow. Elder Uchtdorf teaches that testimonies require ongoing effort, just like a tree needs deep roots to thrive. A neglected testimony will weaken over time, but one that is consistently strengthened will endure trials and doubts. * Not all gospel truths are of equal importance. The Atonement of Jesus Christ is the foundation of our faith, while historical events, policies, and traditions are branches. Strengthening our faith in Christ ensures that secondary issues do not cause unnecessary spiritual crises. * Spiritual experiences are real and transformative. Elder Uchtdorf reminds us that his testimony has grown stronger, not weaker, over time*, proving that faith is deepened through experience, commitment, and personal revelation—not by relying solely on external evidence.

Conclusion

Elder Uchtdorf’s talk reminds us that faith is not something we acquire once and keep forever—it must be continuously nourished. If we actively strengthen our testimony through study, prayer, and action, we will find that even in times of doubt, our spiritual roots will hold us steady.

What small steps can you take today to nourish your faith and deepen your spiritual roots?

“Faith is beautiful because it persists even when blessings don’t come as hoped for. We can’t see the future, we don’t know all the answers, but we can trust Jesus Christ as we keep moving forward and upward because He is our Savior and Redeemer.” — Elder Dieter F. Uchtdorf

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Why Does Simple Truth Have the Greatest Power?In a world overflowing with opinions, interpretations, and debates, it can be easy to assume that complexity equals depth. Yet, time and again, we see that the simplest, most fundamental doctrines of Jesus Christ carry the greatest power to transform lives. Why is this? And how can we embrace simplicity in a way that strengthens our faith and the faith of our loved ones?

The Power of Pure DoctrineIn his General Conference address, Simple Is the Doctrine of Jesus Christ, President Henry B. Eyring testifies of the profound influence that teaching the doctrine of Christ has in overcoming doubt, fear, and the adversary’s influence. He emphasizes that faith, repentance, baptism, receiving the Holy Ghost, and enduring to the end are not just principles to be understood—they are the power of God unto salvation.

Drawing on the example of Alma the Younger, President Eyring reminds us that the preaching of the word of God has more power to change hearts than anything else. When surrounded by opposition, Alma didn’t rely on military strategy or force—he turned to the simple truths of Christ’s doctrine. The same is true today: when loved ones stray, when faith wavers, or when the world feels overwhelming, the greatest power is found not in debates or speculation but in returning to the pure, unadorned doctrine of Jesus Christ.

Doctrine: The Simplicity of Christ’s GospelMisconception: The doctrine of Christ is too simple to address complex modern problems.Many assume that in a world of nuanced social, philosophical, and scientific issues, the basic principles of faith, repentance, baptism, and enduring to the end are inadequate to provide real solutions. Some believe that modern issues require new revelations, updated theology, or deeper theological speculation rather than relying on the same teachings that have existed for centuries.

Response:The power of Christ’s doctrine is not in its complexity, but in its divine simplicity. President Eyring reminds us that the doctrine of Christ is not simplistic; it is foundational, providing a framework through which all other truths are understood and applied.

Common Fallacies:

False Dilemma (Presenting only two opposing choices when more options exist)

- The false dilemma in this case suggests that one must either embrace a simplistic, uncritical faith or reject faith in favor of intellectual depth. Elder Eyring’s talk counters this by demonstrating that the simplicity of Christ’s doctrine does not preclude deep understanding—it enables it. He teaches that staying anchored in core gospel truths invites the Spirit, which leads to greater knowledge and wisdom (D&C 18:18). True faith is not blind or shallow; rather, it is built on simple principles that allow for continual spiritual and intellectual growth.

Appeal to Novelty (Assuming something is better simply because it is new or more complex)

- The appeal to novelty in this case suggests that modern issues require new, complex theological ideas rather than the simple doctrine of Christ. Elder Eyring counters this by emphasizing that the fundamental principles of the gospel—faith, repentance, baptism, the Holy Ghost, and enduring to the end—are eternally relevant and powerful. He points to Alma 31:5, where Alma chose to preach the word of God because it had a greater effect than any worldly solution. Rather than seeking novel interpretations, we find strength by returning to foundational truths that have guided disciples for generations.

“One of the surest ways to avoid even getting near false doctrine is to choose to be simple in our teaching. Safety is gained by that simplicity, and little is lost.” — President Henry B. Eyring

Faith Crisis: Doubts About the Effectiveness of Gospel TeachingQuestion: If I have taught my children the doctrine of Christ, why do they still struggle or leave the faith?Many parents, teachers, and leaders agonize over loved ones who step away from the Church despite being raised in gospel-centered homes. This can lead to self-doubt, discouragement, and even questioning the power of the gospel itself. Some worry that if a testimony was lost, it must not have been strong enough in the first place.

Response:President Eyring acknowledges the heartache of watching loved ones struggle but encourages faith in the long-term power of simple doctrine. Just as Alma’s words were remembered by his wayward son during his conversion, the truths we teach today may bear fruit years later. Gospel teaching is not about controlling outcomes—it is about planting seeds that may take time to grow in the hearts of those we love.

Common Fallacies:

Post Hoc Fallacy (Assuming that because one event follows another, the first must have caused the second)

- The post hoc fallacy in this case assumes that if someone leaves the Church after being taught the gospel, their departure must mean the teaching was ineffective. Elder Eyring counters this by reminding us that gospel truths, once taught, are never wasted and may influence individuals long after they are first introduced. He points to Alma the Younger, the sons of Mosiah, and Enos, who all strayed but later remembered and acted on the doctrine they had been taught. Faith is a lifelong process, and immediate outcomes do not determine the ultimate power of gospel teaching.

Emotional Reasoning (Believing something is true or false based on how it makes you feel rather than on objective evidence)

- The emotional reasoning in this case assumes that because it is painful to see loved ones struggle or leave the Church, the gospel must not be working. Elder Eyring counters this by teaching that faith requires patience and trust in God’s timing. He reminds us that Alma the Younger, the sons of Mosiah, and others in scripture initially rejected the gospel but later returned because of the teachings they once received. Feelings of sorrow do not mean gospel teaching is ineffective—they simply reflect the deep love we have for those we wish to help.

Defending Divine Doctrines: The Power of Simplicity in Gospel TeachingExplanation of Doctrine:President Henry B. Eyring teaches that the doctrine of Christ is simple yet profoundly powerful. The foundational principles—faith, repentance, baptism, receiving the gift of the Holy Ghost, and enduring to the end—are divinely structured to bring individuals to salvation (Doctrine and Covenants 18:9-22). He highlights Alma’s realization that the preaching of the word had a greater effect than the sword (Alma 31:5), demonstrating that transformation comes through teaching Christ’s doctrine, not through force or coercion. By focusing on plain and precious truths, we ensure that the gospel remains accessible and impactful for all.

Here’s how this doctrine defends core beliefs:

The doctrine of Christ is timeless and universally applicable. Some argue that religious teachings must adapt to societal trends, but Christ’s doctrine is rooted in eternal truth. President Eyring teaches that avoiding speculation and personal interpretation ensures doctrinal purity, preventing misinterpretation and drift from revealed truth.
Simplicity safeguards against doctrinal distortion. Throughout history, false teachings have emerged by adding complexity where none was needed. President Eyring warns that when we complicate gospel teaching, we risk moving away from the Spirit’s influence. Staying simple ensures that the doctrine remains intact, allowing individuals to receive divine guidance without unnecessary confusion.

Application Strengthening faith: When facing personal doubts, return to the basics of the doctrine of Christ—study scriptures like 2 Nephi 31 or Doctrine and Covenants 18 that outline the essential steps to spiritual growth. Keeping it simple prevents overthinking faith to the point of confusion. * Apologetic conversations: If someone claims that gospel teachings are too simplistic to address real-life struggles, respond by sharing Alma 31:5—testifying that the word of God changes lives more effectively than force or persuasion. Encourage them to test the doctrine in their own lives rather than just analyze it intellectually.*

Historical and Doctrinal ConnectionsContextual Background:The power of simple gospel teaching has been evident throughout history. Alma the Younger, after his own miraculous conversion, chose to preach the word of God rather than rely on force to reform his people (Alma 31:5). Similarly, in the early days of the Restoration, Joseph Smith and the early Saints relied on pure doctrine to invite conversion, even when facing persecution. President Eyring’s message follows this same principle—teaching the doctrine of Christ remains the most powerful means of strengthening faith.

Doctrinal Connections to Come, Follow Me: * This week’s Come, Follow Me lesson (Doctrine and Covenants 12–17) emphasizes the foundational role of revelation and the power of simple truths. The Lord told Joseph Smith that those who desire to assist in His work must be “humble and full of love” (D&C 12:8), mirroring President Eyring’s counsel that teaching with simplicity invites the Holy Ghost. * Additionally, in Doctrine and Covenants 18, the Lord declares that preaching repentance is the greatest act of service we can offer (D&C 18:10–14). This aligns with President Eyring’s message that teaching pure doctrine brings lasting spiritual change—more powerful than any argument or worldly method.

“For every hour spent instilling doctrine into a child’s life, there are countless hours of opposition filled with messages and images that challenge or ignore those saving truths.” — President Henry B. Eyring

Living ApologeticsPractical Application:The power of simple gospel teaching is not just theoretical—it is a living practice that strengthens faith, counters misconceptions, and invites the Spirit. President Eyring teaches that when we focus on pure doctrine, we avoid unnecessary speculation and ensure that truth is preserved. This principle can be applied in everyday conversations and interactions to defend faith effectively and lovingly.

Use simple, clear truths in conversations. When discussing faith, especially with those struggling with doubts, focus on core gospel principles like the reality of Christ’s Atonement, the power of repentance, and the importance of personal revelation. Avoid overcomplicating doctrine—instead, testify of what you know to be true through experience and the Spirit.
Teach by example, not just explanation. President Eyring warns that false ideas constantly compete for attention, so it is crucial to consistently live the doctrine rather than just talk about it. Apologetics is often most effective when our daily choices reflect the truths we teach. Whether it’s standing firm in keeping the Sabbath, showing kindness in online discussions, or prioritizing scripture study, our example can be the best defense of faith.

Faith in Action – share what you’ve learned – Engage in meaningful one-on-one discussions. Rather than debating, ask sincere questions to understand concerns about faith. Use President Eyring’s approach—patiently reinforce simple truths rather than trying to resolve every issue at once. * Bear testimony in everyday settings. Testimony doesn’t have to be formal—sharing a simple witness of how the gospel has guided your decisions or helped you overcome challenges can be a powerful apologetic tool. * Incorporate gospel teaching into family routines. President Eyring emphasizes the importance of teaching doctrine consistently—whether through daily scripture study, short spiritual discussions at mealtimes, or weekly family home evenings.* Small moments of testimony build lasting faith.

Quick Reference: Key Defenses and FactsDefensive Highlights: Simplicity in doctrine protects against distortion. When we avoid overcomplicating gospel teachings, we ensure that the pure doctrine of Christ remains intact and untainted by speculation or personal interpretation. * Teaching the word of God is more powerful than argument. Just as Alma chose to preach rather than fight (Alma 31:5), President Eyring reminds us that bearing simple testimony and teaching truth invites the Spirit, which changes hearts more effectively than debate. * Faithful teaching leaves a lasting impact. Even when immediate results are not seen, the truth we share today will be remembered and may guide loved ones back to faith in the future.*

Conclusion: Faith Requires ConvictionPresident Eyring’s message is a powerful reminder that faith does not require complexity—just conviction. The doctrine of Christ is clear, simple, and eternally effective in strengthening faith, guiding loved ones, and responding to opposition. As we embrace and share these truths, we become instruments in God’s hands, planting seeds of faith that will grow in time.

How can you simplify your approach to teaching and sharing the gospel?

“Your teaching of that sacred doctrine will be remembered.” — President Henry B. Eyring

Share your insightYour thoughts and experiences can help others along their journey. Share them below, and let’s continue this conversation on sustaining the Savior’s light together.

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We are pleased to introduce a new podcast series that will be hosted by Ryan Sorensen. In this first episode, he talks with Brent Schmidt about “Uncovering the Truth About Grace.”

Brent’s book may be downloaded here.

Brent J. Schmidt earned degrees in history and classics from the University of Utah and a Ph.D. in classics from the University of Colorado-Boulder. He teaches in the religion and humanities departments at BYU-Idaho. He specialized in Greek and Latin moralistic literature and he wrote and later published his dissertation on ancient utopian communities. He has published works on Biblical subjects including word studies about grace and faith. He is an author and editor of the BYU New Testament Commentary series. He enjoys reading, especially the Book of Mormon and Bible, gardening, collecting ancient coins, world travel, skiing and learning ancient and modern languages. For fifteen years now he has read at least one academic book a day. He and his wife, Judith, are the parents of one son.

Ryan Sorensen is a native of Cache Valley, Utah. He earned his Bachelor’s degree at BYU-Idaho and is currently pursuing a Master of Divinity at Abilene Christian University, with plans to become a chaplain after graduation. Ryan previously hosted a podcast called The Whom Shall We Go? Podcast. In his spare time, he enjoys being involved in interfaith work, reading about Latter-day Saint theology and history, training for triathlons, and spending time with friends and family.

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Have you ever considered that books, especially sacred scriptures, are the most enduring “handheld devices” in history?

Elder Quentin L. Cook, in his General Conference address Sacred Scriptures—the Foundations of Faith, highlights the eternal significance of sacred scriptures like the Bible and the Book of Mormon in providing divine guidance, comfort, and doctrinal clarity. He emphasizes their role in strengthening faith amidst modern challenges and the increasing digital noise of our era. Elder Cook’s reflections resonate deeply with those grappling with questions of faith, showing how scriptures can illuminate the path to truth and joy.

Questions, Misconceptions, and CriticismsDoctrineQuestion: “Are scriptures like the Bible and Book of Mormon still relevant in addressing modern-day challenges?”

Many people feel that ancient texts cannot provide meaningful guidance in our technology-driven, fast-paced world. They may perceive scriptures as outdated and disconnected from the realities of modern life.

Response: The scriptures contain timeless principles that address universal human struggles, such as forgiveness, resilience, and purpose. Together, the Bible and the Book of Mormon clarify essential doctrines, like the Atonement, and guide readers in making righteous choices amidst modern complexities.

Common Fallacies:

Presentism Bias: Assuming ancient texts are irrelevant because they predate modern culture overlooks their enduring wisdom. Scriptures transcend time, offering insights into human nature and divine guidance.
False Dichotomy: Believing ancient texts cannot inform modern challenges creates a false separation between past wisdom and present issues. Applying scripture enables us to adapt eternal truths to today’s world.

HistoryCriticism: “The Book of Mormon contradicts the Bible, undermining its claim to divine authenticity.”

Critics often claim that inconsistencies between the Bible and the Book of Mormon discredit the latter as scripture. This perspective leads some to dismiss the Book of Mormon’s divine origin.

Response: The Book of Mormon complements the Bible, fulfilling Ezekiel’s prophecy of the “sticks of Judah and Joseph” becoming one. It enhances biblical teachings by offering explicit insights, such as its detailed explanation of the Atonement, while upholding the Bible’s fundamental principles.

Common Fallacies:

Strawman Argument: Misrepresenting the Book of Mormon as contradictory to the Bible ignores its purpose as a companion scripture. Together, these texts provide greater clarity.
Confirmation Bias: Critics often focus solely on perceived inconsistencies without considering the overarching harmony between the two texts. A holistic study reveals their unity in teaching Christ’s gospel.

“The sacred scriptures and living prophets are a major way a loving Heavenly Father makes His plan of happiness available to all His children.” – Elder Quentin L. Cook

Apologetic Applications of DoctrineDefending Divine DoctrinesDoctrine: The Role of the Book of Mormon in Testifying of Christ and Clarifying the Atonement
Elder Quentin L. Cook highlights the Book of Mormon’s explicit teachings about the Atonement of Jesus Christ as a critical complement to the Bible. The Book of Mormon clarifies key doctrines such as the balance between mercy and justice, Christ’s role in redemption, and the need for repentance. These teachings are central to a robust understanding of salvation and address common misconceptions about the necessity of Christ’s atoning sacrifice.

Here’s how this doctrine defends core beliefs:

First defense: The Book of Mormon clarifies the Atonement by expanding on biblical teachings. For example, Alma 42 explains how God’s justice and mercy work together, showing the necessity of repentance and Christ’s atoning role. This detail enhances doctrinal clarity, making it clear why Christ’s sacrifice is essential for eternal life.
Second defense: The Book of Mormon resolves confusion about the nature of Christ’s mission by explicitly teaching the eternal consequences of sin and the path to redemption. This doctrine strengthens faith by reinforcing God’s fairness and love in providing a Savior.

ApplicationHow this teaching clarifies misunderstandings:The Book of Mormon provides answers to questions about why a Savior is necessary and how repentance brings mercy. Its teachings clarify misconceptions, such as the idea that faith alone is sufficient without obedience or repentance.

Practical application:Believers can use the Book of Mormon to address questions about Christ’s role in salvation by sharing passages such as Alma 42:13–15. Additionally, studying the Book of Mormon daily builds a deeper understanding of God’s plan, helping members explain their faith with confidence.

Historical and Doctrinal ConnectionsContextual BackgroundElder Quentin L. Cook connects the Book of Mormon to biblical prophecy, emphasizing Ezekiel’s declaration that the “stick of Judah” (the Bible) and the “stick of Joseph” (the Book of Mormon) would become one in God’s hand. This historical connection highlights the restoration of lost truths and the Lord’s consistent method of revealing His word across dispensations. Just as ancient prophets testified of Christ, the Book of Mormon amplifies those testimonies for modern readers, reinforcing the unity of God’s work through time.

Doctrinal ConnectionsThis week’s Come Follow Me lesson (Doctrine and Covenants 2) discusses Elijah’s role in restoring priesthood keys to “turn the hearts of the fathers to the children.” Elder Cook’s focus on the Book of Mormon complements this theme by showcasing its role in uniting families in faith. The Book of Mormon’s teachings on Christ’s Atonement clarify how His sacrifice enables eternal family bonds and fulfills the promises made to the fathers. Through daily study, as Elder Cook emphasizes, individuals can better understand their divine role in God’s eternal plan.

Living ApologeticsPractical ApplicationElder Quentin L. Cook’s counsel provides meaningful ways to integrate apologetic principles into daily life:

Use Scripture to Build Faith: Share verses from the Book of Mormon that have strengthened your testimony. Emphasize how its teachings on Christ’s Atonement clarify essential doctrines and provide hope in times of doubt.
Engage in Intentional Gospel Conversations: When questions arise about the Church or the Book of Mormon, approach these discussions with patience and love. Share personal experiences and spiritual insights that demonstrate the scriptures’ impact on your life.

Faith in Action1. Share a favorite scripture or quote from Elder Cook’s talk on social media, along with your personal testimony of its significance. 2. Organize a small group discussion in your ward or family to explore how the Book of Mormon complements the Bible in teaching Christ’s gospel. 3. Write a letter or send a message to someone struggling with faith, including a comforting scripture and a message of encouragement.

Application Ideas1. Dedicate 15 minutes daily to studying the Book of Mormon, focusing on how it testifies of Christ’s Atonement. 2. Memorize a verse from the Book of Mormon each week and ponder how it applies to challenges you face. 3. Keep a journal of insights gained from scripture study, noting how they strengthen your understanding of the gospel and aid in faith-promoting conversations.

Quick Reference: Key Defenses and FactsDefensive Highlights The Role of Scriptures in Conversion: Scriptures, combined with the Holy Spirit, facilitate conversion by providing divine guidance and comfort. * The Book of Mormon Complements the Bible: It fulfills biblical prophecy (Ezekiel 37) and clarifies doctrines like the Atonement of Jesus Christ. * Daily Scripture Study Strengthens Faith:* Immersing yourself in the scriptures daily invites the Spirit and protects against doubt and spiritual apathy.

Top Apologetic Facts Ezekiel 37 and the “Sticks” Prophecy: The Bible (stick of Judah) and Book of Mormon (stick of Joseph) were prophesied to unite, demonstrating divine harmony. * Explicit Teachings on the Atonement: Alma 42 provides unparalleled clarity on justice, mercy, and Christ’s role in redemption. * Historical Continuity of Prophets:* Just as God guided ancient prophets, He continues to lead His children through modern revelation.

ConclusionElder Quentin L. Cook’s message reminds us that the scriptures are more than ancient texts—they are living tools for spiritual guidance, comfort, and strength in our modern lives. By immersing ourselves in the teachings of the Bible and the Book of Mormon, we invite the Spirit into our lives and fortify our faith against challenges. How can you use daily scripture study to deepen your relationship with God and strengthen your testimony?

“The sacred scriptures and living prophets are a major way a loving Heavenly Father makes His plan of happiness available to all His children.” – Elder Quentin L. Cook

Share your insightYour thoughts and experiences can help others along their journey. Share them below, and let’s continue this conversation on sustaining the Savior’s light together.

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Introduction; reception, editing & publication of Joseph Smith’s revelations(D&C Section 1)by Mike Parker

Class Notes

Handout

Additional Reading

Joseph Smith’s Revelations: A Doctrine and Covenants Study Companion from the Joseph Smith Papers (The Church Historian’s Press). A compilation and historical study of the earliest versions of Joseph Smith’s revelations and other texts now found in the Doctrine and Covenants. Includes brief introductions to each section along with an annotated transcript and photos of the earliest versions. (Also available for Kindle.)
Elder Steven E. Snow, “Treasuring the Doctrine and Covenants,” Ensign, January 2009, 50–53.
James B. Allen, “Line Upon Line,” Ensign, July 1979, 32–39. Church history reveals how the Lord has continually added to his people’s knowledge and understanding.
Melvin J. Petersen, “Preparing Early Revelations for Publication,” Ensign, February 1985, 14–20. Petersen explores how Joseph edited his early revelations into the form we have in our current Doctrine and Covenants.
“Approaching Mormon Doctrine,” Newsroom of The Church of Jesus Christ of Latter-day Saints, 4 May 2007.
“Mystery Solved: Who Wrote the Lectures on Faith?,” LDS Perspectives Podcast #44 (12 July 2017). In this illuminating podcast, Noel Reynolds, BYU professor emeritus and a long-time Book of Mormon scholar, discusses who wrote the Lectures and what Joseph Smith thought about them. (You can listen to the interview or read the transcript.)

Uncanonized Revelations From the Time of Joseph Smith

The Doctrine and Covenants contains revelations to the Prophet Joseph Smith that were “carefully selected” from all the revelations that he had received. At least forty-three uncanonized revelations and inspired statements made by Joseph and other Church leaders were written down during Joseph’s lifetime.

The following is a list of known revelations that were received during the Prophet’s lifetime but not published as scripture:

Ca. June 1829: “Articles of the Church of Christ.” This was an early draft of what became D&C Section 20; it was written by Oliver Cowdery by commandment.
Ca. early 1830: “23 Commandment AD 1830.” A revelation given to Joseph Smith, Oliver Cowdery, Hiram Page, Josiah Stowell, and Joseph Knight Sr. commanding them to go to Canada to secure a copyright there for the Book of Mormon.
15 May 1831: “53 Commandment, May 15th 1831.” A revelation given to Frederick G. Williams, Ezra Thayer, and Joseph Smith Sr. regarding the disposition of land in Kirtland, Ohio, that had been consecrated by Williams.
17 July 1831: A revelation to Joseph Smith and other brethren on the preaching of the gospel to the Lamanites who lived in Indian Territory west of Jackson County, Missouri. (A contemporary transcript of this revelation is not extant; the only known version was written from memory by William W. Phelps in a letter to Brigham Young, 12 August 1861. Because the transcript was prepared thirty years after the fact, its accuracy should be treated with skepticism.)
31 August 1831: A revelation to John Burk, Erastus Babbitt, and David Elliott, instructing them to travel from Kirtland, Ohio, to Zion, Jackson County, Missouri, in the fall of 1831.
Ca. 2 November 1831: “Testimony, circa 2 November 1831.” A document signed by eighteen brethren who testified that the revelations that were to be published in the Book of Commandments were “given by inspiration of God & are profitable for all men & are verily true.” (A similar statement by the Twelve Apostles was published as part of the 1835 Doctrine and Covenants.)
27 February 1832: A revelation directing that Lincoln Haskins be ordained and supplied with copies of revelations with which to undertake a proselytizing mission.
Ca. 4–20 March 1832: “A Sample of pure Language given by Joseph the Seer.” A list containing the names of God, the Son of God, angels, and man in a “pure language.”
Ca. 8–24 March 1832: A revelation to Sidney Rigdon and Joseph Smith clarifying the duties and responsibilities of bishops in overseeing the consecration of property to the church.
20 March 1832: A revelation commanding Joseph Smith to suspend work on his revision of the Bible and take paper to Missouri for the printing of the Book of Commandments, given in response to two questions asked of the Lord by Joseph.
5 January 1833: A revelation to Frederick G. Williams, calling him as a counselor and scribe to Joseph Smith and instructing him to consecrate his farm.
27 February 1833: A song sung in an unknown language by David W. Patten and interpreted by the gift of tongues by Sidney Rigdon. (William W. Phelps turned this song into a hymn and published it in the May 1833 issue of The Evening and the Morning Star.)
28 April 1834: Further information about the reorganization of the United Firm, supplementing what had been revealed five days earlier (D&C Section 104).
5 December 1834: A revelation reprimanding the members of the Church for the informal, casual nature of interaction and discourse between Church leaders and Church members.
18 October 1835: A prophecy of Joseph Smith, received “by the Spirit of Revelation” in the Kirtland Temple, “that the distress, and sickness that has heretofore prevailed among” the Saints in Missouri would “be mitigated from this time forth.”
27 October 1835: The word of the Lord, received by Joseph Smith in answer to prayer, that Frederick G. Williams would arrive soon and successfully assist Mary Bailey Smith in giving birth to her first child.
1 November 1835: A revelation chastising Reynolds Cahoon for “his iniquities[,] his covetous and dishonest principles in himself and family” and for failing to “set his house in order.”
2 November 1835: A revelation to Frederick G. Williams, directing him to not go to New York to take care of Church business, but instead authorizing him to travel to preach the gospel to his relatives.
3 November 1835: A revelation directed to the members of the Quorum of the Twelve, reproving them for covetousness, inequality, lack of humility, and counseling them to repent and “prepare their hearts for the solem[n] assembly and for the great day which is to come.”
7 November 1835: A revelation to Missouri bishop Edward Partridge and his counselor Isaac Morley, commending them for their integrity and labors and commanding them to remain in Kirtland until the completion of the House of the Lord.
8 November 1835: A revelation rebuking William W. Phelps and John Whitmer for their iniquities.
14 November 1835: A revelation praising Warren Parrish “because of his desires to do the works of righteousness” and promising him great blessings for his efforts as a scribe for Joseph Smith.
16 November 1835: A revelation received at the request of Erastus Holmes, directing him to not be baptized in Kirtland and warning him “that there were three men that were seeking his destruction.”
12 January 1836: A record of visions received by the Prophet Joseph Smith in the Kirtland Temple, the first half of which was canonized in 1976 and is now D&C Section 137. The uncanonized portion contains a vision of the Twelve Apostles in foreign lands, fatigued and discouraged, with Jesus standing in their midst; Apostle William McLellin preaching and healing in the South; Brigham Young in the desert of the far southwest, preaching to “about a dozen men of colour” in their own language while protected by an angel; the Twelve in the celestial kingdom, the redemption of Zion, and “many things which the toung[e] of man, cannot discribe in full.”
4 September 1837: A revelation rebuking John Whitmer and William W. Phelps and commanding them to repent.
November 1837: A prophecy of the Lord that “peace shall soon be taken from the earth,” for “behold saith the Lord, very fierce and very terrible war is near at hand, even at your doors.” (This prophecy was published in the November 1837 issue of Elders’ Journal as part of a message from Joseph Smith to “the Saints scattered abroad.” Cf. D&C Section 87.)
7 January 1838: A letter and revelation to Missouri bishop Edward Partridge, blessing him for his faithfulness and warning the Saints in Far West about “dissensions among them lest the enemy have power over them.” (A contemporary transcript of this letter is not extant; the only known version is in the handwriting of Edward Partridge Jr., in a book of family history given to the Church Historian’s Office in 1925.)
12 January 1838 (A): Revealed answers to questions about the procedure for holding a disciplinary council to try the members of the First Presidency for transgression. (This revelation clarified the instructions in D&C 107:82–84.)
12 January 12 (B): A revelation directing that only the First Presidency is authorized to appoint and dedicate a stake of Zion.
12 January 1838 (C): A revelation commanding Joseph Smith and other members of the presidency of the Church to leave Kirtland, Ohio, and relocate their families to Caldwell County, Missouri.
17 April 1838: A revelation to Brigham Young, commanding him to leave Far West and return to his home on Mill Creek to care for his family.
8 July 1838 (B): A revelation directing that Frederick G. Williams and William W. Phelps should be ordained elders and travel, preach, and proselytize.
13 May 1839: A promise of the Lord to Oliver Granger that Oliver would be lifted up and have a “a great name on the earth and among my people, because of the integrity of his soul.” (See also D&C 117:12–15.)
20 March 1841: A revelation to several brethren, directing them to support the building of the Nauvoo House.
2 December 1841: A revelation to to Ebenezer and Angelina Robinson, directing them to provide shelter and care for Marinda Nancy Johnson Hyde and her children while her husband, Apostle Orson Hyde, served a mission abroad.
22 December 1841 (A): A revelation appointing Amos Fuller to serve a mission.
22 December 1841 (B): A revelation instructing John Snider to serve a mission to the eastern states and collect donations for the construction of the Nauvoo Temple and the Nauvoo House.
28 January 1842: A revelation directing the Quorum of the Twelve Apostles to assume editorial responsibility for the church newspaper Times and Seasons.
19 May 1842: A revelation warning Joseph Smith that Hiram Kimball had been “insinuating evil. & forming evil opinions against you with. others.”
27 July 1842: A revelation for Newel K. Whitney that provided instructions for him to use in performing the sealing of his daughter, Sarah Ann Whitney, to Joseph Smith that same day. (A contemporary transcript of this revelation is not extant; see the historical introduction on the Joseph Smith Papers website.)
25 November 1843: A revelation directing Apostle John E. Page to leave Boston and go to Washington, D.C., to preach the gospel there.
14 March 1844: A revelation to the Council of Fifty, giving the council the name “The Kingdom of God and his Laws.”
25 April 1844: A revelation to the Council of Fifty, declaring to its members, “Ye are my constitution, and I am your God, and ye are my spokesmen.”

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How often do we feel “forgotten” in a world that measures our value by appearance, status, or wealth? Or perhaps we know someone who, despite their faith and goodness, remains unseen and unrecognized.

In his General Conference address, The Wind Did Never Cease to Blow, Elder Aroldo B. Cavalcante reminds us of our divine mandate to seek out and support the unseen, misunderstood, and overlooked as we progress along the covenant path. Using powerful examples of selfless service and divine assistance, Elder Cavalcante’s message aligns closely with key teachings in Come, Follow Me this week, where we explore how The Restoration offers personal access to divine blessings and guidance.

Questions, Misconceptions, and CriticismsMisconception: Faithfulness Prevents Trials

A common misconception, often tied to the “prosperity gospel” mindset, is the belief that if we keep the commandments and remain faithful, we will avoid trials and suffering. Some interpret prosperity and ease in life as evidence of God’s favor, while trials are seen as a sign of disfavor or unfaithfulness. This belief can lead to disillusionment when faithful individuals face significant hardship.

Response: Elder Cavalcante directly addresses this misunderstanding by emphasizing that trials are a natural part of life for everyone, regardless of status or faithfulness. In this context, the promise is not an absence of hardship but rather that our trials can be sanctified and lead us closer to God when we turn to Christ. This teaching aligns with the experiences of early Saints who endured significant persecution despite their faithfulness and dedication to the gospel.

Criticism: The Church Teaches Conditional LoveCritics sometimes claim that the Church’s emphasis on covenants implies that God’s love is conditional—that only those who keep the commandments are truly loved or valued by Him.

Response: Elder Cavalcante’s message contradicts this criticism by emphasizing that God knows and loves each individual, regardless of their current circumstances. His example of the elderly residents in the nursing home illustrates how God’s love extends to all His children, including those society may overlook. While covenants invite us to draw nearer to God and receive specific blessings, God’s love remains constant for all His children.

Misconception: Only Church Leaders Can Offer Meaningful ServiceSome may believe that significant contributions in the Church can only be made by those in formal leadership positions. This can discourage members who feel unqualified or overlooked from fully participating in the Lord’s work.

Response: Elder Cavalcante’s story about calling a counselor who initially seemed an unlikely candidate illustrates that meaningful service is not restricted to those with visible qualifications. The Lord often chooses individuals who may seem weak or unprepared by worldly standards but are strong in faith and willingness.

Elder Cavalcante’s experience highlights how everyone can contribute, regardless of their background or perceived limitations.

Apologetic Applications of DoctrineDefending Divine DoctrinesThe Restoration teaches that the Savior remains actively involved in guiding us—much like the “furious wind” that carried the Jaredites to the promised land. Elder Cavalcante draws on the metaphor of this relentless wind, symbolizing the continuous and often unseen help we receive from the Savior. Here’s how this defends core beliefs:

Personal Guidance and Divine Involvement: The metaphor of the wind illustrates the LDS belief that God remains actively engaged in our lives, providing ongoing guidance and strength. This defends against criticisms that God is distant or uninvolved in human affairs, reaffirming the Restoration’s message of a personal, loving Father.
Sanctification Through Trials: By emphasizing that trials can be consecrated for our gain, Elder Cavalcante reinforces the doctrine of sanctification through adversity. This defends against misconceptions that suffering is meaningless or purely punitive, showing instead that it can lead to spiritual growth and progression.

Application:

The promise of personal progression and divine assistance underscores our belief in a loving, embodied God and challenges critiques around Theosis (or deification). Through serving as “the wind,” we participate in God’s work – offering us a concrete way to apply this doctrine in everyday life.

Historical and Doctrinal ConnectionsContextual BackgroundElder Cavalcante’s emphasis on missionary service reflects a recurring theme throughout gospel dispensations—taking the gospel to others. This practice serves a two-fold purpose: first, it refines and purifies the missionary, creating a more spiritual and Christlike person; second, it teaches us to reject exceptionalism in every form, helping us to see all individuals as members of God’s family, each of inestimable worth.

Historically, prophets have called missionaries to serve not only to spread the gospel but also to transform their own hearts and minds. Examples like Nephi, Jeremiah, and Moses remind us that feelings of inadequacy are common when embarking on the Lord’s work, yet the Lord promises to strengthen those He calls. As President Nelson reaffirmed, missionary service in our dispensation is a vital priesthood responsibility and a powerful opportunity for all who are able.

Living ApologeticsPractical ApplicationElder Cavalcante reminds us that we are to serve as “a gust of wind in the Lord’s hands.” Practical ways to do this include:

Volunteer Service: Seek local opportunities where you can uplift and care for others. This could be with the elderly, those struggling with loneliness, or marginalized individuals.
Respectful Dialogue: When discussing the doctrines of God’s nature or eternal progression, consider a gentle approach, emphasizing love, agency, and divine potential.

Faith in Action Suggested Actions: + Reflect on past trials and consider how they have contributed to your spiritual growth. + Offer empathy and support to those around you who may feel overwhelmed by their personal challenges. + Look for ways to show unconditional love to those who may feel forgotten or marginalized. + Consider how you can be a missionary in your daily interactions by living gospel principles and serving others. * Application Ideas: + Set aside time to study The Restoration of the Fulness of the Gospel of Jesus Christ* and consider the divine purpose behind each doctrine. + Reflect in a journal on how you might better recognize and support the unseen or misunderstood in your life. + Remember that God qualifies those He calls, and willingness is more important than worldly qualifications.

Quick Reference: Key Defenses and FactsDefensive Highlights Divine Doctrines: The doctrine of Theosis invites us to consider how God’s plan enables our eternal progression, as taught through Christ. * Historical Support: Examples like the Jaredites’ journey emphasize reliance on divine guidance, a recurrent theme in LDS history. * Service as a Covenant Duty: Following King Benjamin’s example, service reflects our commitment to Christ, clarifying that covenants* extend beyond belief to action.

Top Apologetic Facts1. Missionary Work Refines and Transforms: The emphasis on missionary service throughout gospel dispensations highlights its dual role in spreading the gospel and refining the missionary, aligning with the principle of sanctification through service. 2. Personal Revelation and Guidance: LDS doctrine emphasizes ongoing personal revelation, as shown in the calling of individuals who may seem unqualified by worldly standards but are strengthened by God, defending against criticisms of a distant or uninvolved deity. 3. Equality and Worth of Souls: The rejection of exceptionalism and the emphasis on the equal worth of all individuals reflect core LDS beliefs in the universal family of God and the invitation for all to partake in His blessings.

Conclusion

Elder Cavalcante’s reminder to “be the wind” encourages each of us to adopt a discipleship that actively looks for those in need. Reflect on this week’s Come, Follow Me lesson: How does the restored gospel invite you to know and help those around you, as God knows and helps you?

Each of us—and those around us—faces our own storms of opposition and waves of trials that submerge us daily. But “the wind [will not] cease to blow towards the promised land … ; and thus [we shall be] driven forth before the wind.”

Each of us can be a part of this wind—the same wind that blessed the Jaredites in their journey and the same wind that, with our help, will bless the unrecognized and forgotten to reach their own promised lands.

I testify that Jesus Christ is our Advocate with the Father. He is a living God and acts as a strong wind that will always guide us along the covenant path. In the name of Jesus Christ, amen.

Share your insightYour thoughts and experiences can help others along their journey. Share them below, and let’s continue this conversation on the power of belonging to His Church.

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by Matthew Sailors

Introduction

Church history provides many cautionary tales of people who apostatized for various reasons. Today in the Church, the adversary is stirring up apostate movements similar to their historical predecessors, threatening the spiritual lives of some Church members. Yet God has not left us defenseless against the adversary’s counterfeits, such as the philosophies of men mingled with scripture.1 By learning from Church history and nurturing our testimonies of the restored truths contained in official Church proclamations, we can avoid deception and lay a firm foundation for our faith on the “rock” of Jesus Christ (see Helaman 5:12).

I take my definition of “apostasy” from the Church’s General Handbook:

“As used here, apostasy refers to a member engaging in any of the following:

Repeatedly acting in clear and deliberate public opposition to the Church, its doctrine, its policies, or its leaders
Persisting in teaching as Church doctrine what is not Church doctrine after being corrected by the bishop or stake president
Showing a pattern of intentionally working to weaken the faith and activity of Church members
Continuing to follow the teachings of apostate sects after being corrected by the bishop or stake president
Formally joining another church and promoting its teachings (Total inactivity in the Church or attending another church does not by itself constitute apostasy. However, if a member formally joins another church and advocates its teachings, withdrawing his or her membership may be necessary.)”2

Based on that definition, it appears that the greatest dangers of apostasy do not consist only in believing false doctrine, but relate to attitudes and behaviors that engender enmity,3 or opposition, towards God and other people. The Prophet Joseph Smith recognized the oppositional spirit manifested by apostates when he responded by letter to a rash of apostasy in Kirtland, Ohio, U.S.A.4 In that letter, he taught that faith in and love of God should govern relationships between members and leaders of the Church. Joseph’s description of apostasy in that same letter reveals a vicious spiritual cycle in which apostasy both proceeds from and leads to violations of the First and Second Great Commandments.5 My intent in this article is to expose what I call the apostate mindset and contrast it with the principle of faith in Jesus Christ,6 which includes faithfulness to the leadership of His restored Church.7

Learning from Apostasies in Church History

A book that I have studied recently is Divergent Paths of the Restoration by Steven L. Shields, who is a member of the Community of Christ. In his book, Shields documents over 500 “expressions” of the Restoration from 1830 onward. Some of these expressions involved large groups of people who formally organized into churches, while others consisted of just a few individuals or families who put their own schismatic spin on the Restored Gospel. Most of these movements have long since died out.

I learned a wealth of lessons from my study of Shields’s book and other materials used as I prepared this article. I encourage the reader to check out the footnotes if you want to do further research. As I read Divergent Paths, something I noticed was that most of the apostate individuals and groups that Shields describes displayed common behavioral patterns:

Criticizing Church leaders as uninspired, possessing invalid authority, or “fallen”8, 9, 10
Exaggerating their self-importance through grandiose delusions, sensational claims of revelation, and aspiring to leadership positions11, 12, 13
Exploiting other people for gain by using intrigue, fraud, and in some cases violence 14, 15, 16, 17, 18, 19
Revising Church history narratives to justify their dissent from the Church.19

Each of these patterns manifest the apostate mindset of opposition to God and our fellow beings. Many scriptural and prophetic counsels can be cited that reveal the dangers of each of these patterns.20, 21, 22, 23, 24, 25 Current apostate trends in the Church generally follow one or more of these four patterns of criticizing Church members and leaders, exaggerating one’s self-importance, exploiting other people for gain, and Church history narratives.

It is also worth noting that some LDS-oriented online communities frequently attract apostates to their circles because they share many worldview assumptions with them. These worldviews may serve as “red flags” for possible apostate trends. They include the following:

Fundamentalism,26 which can contribute to a variety of doctrinal, historical, and intellectual errors, including denying Joseph Smith’s involvement with plural marriage, engaging with conspiratorial thinking and fringe ideologies, and exaggerating the capacity of science to answer non-scientific questions.
Politicizing the Gospel,27 which includes elevating ideologies and causes on both the political left and right over the Gospel.
Mormon Gnosticism,28 which refers to an obsession with so-called “deep doctrine” or “hidden messages” in scripture, often dismissing the mainstream Church as spiritually deficient in the process.
Syncretism, which means mixing the teachings or worldviews of different religions (syncretism may have contributed to Nephite apostasies recorded in the Book of Mormon29).

The Protective Power of Official Church Proclamations and Declarations

We modern Latter-day Saints have a huge advantage in the struggle against personal apostasy because we have the benefit of several landmark Church statements that distill, synthesize, and summarize core doctrinal truths that can help us avoid being deceived by modern apostate trends. To constitute official Church proclamations and declarations on doctrine for my purposes here, sources must meet the following criteria:

They must be official Church statements, endorsed by the united First Presidency and Quorum of the Twelve Apostles
They must be doctrinally rich (some official Church proclamations from the past are more historical in nature rather than doctrinal)
They must be consistently used to teach Church doctrine since they were first published.

By that measure, we can include several official Church statements such as

The Articles of Faith (published 1842, canonized 1880)
The Family Proclamation (published 1994)
The Living Christ (published 2000)
The Bicentennial Restoration Proclamation (published 2020)

The power of the truths contained in these sacred prophetic statements to protect us from deception becomes clear when we consider how Church leaders have regarded them and taught from them through time. According to them, these proclamations and declarations are

“authoritative interpretations of scriptures” because they are official teachings of the President of the Church30
“statement[s] of eternal truth… tests for this generation”31
“our benchmark for judging the philosophies of the world”32
best understood with “an eye of faith” and “the intent to obey”33
intended to help guide us to salvation and exaltation through Jesus Christ.

It is also important to note what official proclamations and declarations are not.

They are not creeds in the sense that Christian orthodoxy regards traditional creeds. John Welch and David Whittaker once wrote of the Articles of Faith, “Unlike creeds which are delimiting and dogmatic, the Articles of Faith are living and open. They invite further thought…. They enhance our understanding of certain principles and give us simultaneously a commitment toward living the same.”34 This commentary is equally true of other official statements of Church doctrine such as the family proclamation.
They are not “changeable statement[s] of policy”35
They are not intended to attack or dismiss people who have sincere doubts or whose family situations are not ideal.

It is important for each of us to consider how we can use these proclamations and declarations to respond to apostate trends and move the Lord’s work forward now and in the future. The prophet Alma declared,

“For what shepherd is there among you having many sheep doth not watch over them, that the wolves enter not and devour his flock? And behold, if a wolf enter his flock doth he not drive him out? Yea, and at the last, if he can, he will destroy him. And now I say unto you… [the good shepherd] commandeth you that ye suffer no ravenous wolf to enter among you, that ye may not be destroyed.”36

We likewise have a duty to resist spiritual “wolves” such as doctrinal pollutions and dilutions through living, teaching, and testifying of the Gospel of Christ in its simplicity and purity.37 Official Church proclamations and declarations should be an integral part of that endeavor. Not only should we understand them and bear our testimonies of them, but we should also share them, teach with them, find people with them for the missionaries to teach, and minister with them. We should reflect on how we can more fully utilize these sacred teachings:

The doctrines in “The Family: A Proclamation to the World” seemed taken for granted when it was published in 1995. Nowadays, this official statement stands validated as prophetic and protective against the flood of secularist philosophies and shifting cultural and legal views of morality. How can we use the Family Proclamation in defense of truth and virtue?
“The Living Christ” was published in 2000, when a large majority of Americans still affiliated with Christianity. Presently, an increasing number of churches are retreating from belief in Jesus’ divinity, and the numbers of those religiously unaffiliated has almost doubled.38 How can we use “The Living Christ” to build people’s faith in the risen Savior?
The “Bicentennial Restoration Proclamation,” published in 2020, affirms truths that most members of the Church currently cherish. Will we be able to say that in a generation or two from now? How can we proactively use The Restoration Proclamation to share and defend the message of the Restoration of Christ’s Gospel and Church?

I believe that receiving answers to these questions by inspiration from the Spirit and putting those answers into action will affect our capacity to avoid deception, resist personal apostasy, and build our spiritual foundation on the rock of Jesus Christ.

References

1 Members of the Church, especially those endowed, will recognize that one of Satan’s most effective tactics is preaching false religion by mixing scriptural truths with human error.

2 General Handbook, Section 32.6.3.2, “Apostasy,” cited 8 October 2024.

3 See President Ezra Taft Benson, “Beware of Pride,” April 1989 General Conference

4 Letter to Oliver Granger, between circa 22 and circa 28 July 1840, p. 159, The Joseph Smith Papers, accessed September 15, 2024, https://www.josephsmithpapers.org/paper-summary/letter-to-oliver-granger-between-circa-22-and-circa-28-july-1840/1#historical-intro

5 See Matthew 22:35-40.

6 See the 4th Article of Faith.

7 Elder Ahmad S. Corbitt has taught, “…distrust [of human nature] is the very opposite of the faith the Lord requires of His covenant people in Himself, His prophets and apostles, and those they direct. He established His apostles as an extension of Himself…. [C]riticism of the Lord’s prophets is actively working in the minds of some to decouple prophets from the prophetic line that runs from Joseph Smith to President Nelson.” See Corbitt, “Activism VS. Discipleship: A Message for Chaplains of The Church of Jesus Christ of Latter-day Saints,” 4 October 2022.

8 See entry for Wycam/Wycom Clark in Steven L. Shields, Divergent Paths of the Restoration, p. 40

9 See entry for James Collins Brewster in Steven L. Shields, Divergent Paths of the Restoration, pp. 94-95

10 See entry for Samuel Eastman in Steven L. Shields, Divergent Paths of the Restoration, pp. 211-212

11 See entry for Warner/William McCary in Steven L. Shields, Divergent Paths of the Restoration, p. 75

12 See entry for Gladden Bishop in Steven L. Shields, Divergent Paths of the Restoration, p. 78

13 See entry for Elijah Schwackhammer in Steven L. Shields, Divergent Paths of the Restoration, p. 98

14 See entry for John H. Koyle in Steven L. Shields, Divergent Paths of the Restoration, p. 204

15 See the article about Nathaniel Baldwin, written by Will Bagley at The Salt Lake Tribune, 8 July 2001; cited from web.archive.org.

16 See entry for Ervil LeBaron in Steven L. Shields, Divergent Paths of the Restoration, pp. 267-268

17 See entry for Arvin Shreeve in Steven L. Shields, Divergent Paths of the Restoration, pp. 444-445

18 Dan Ellsworth, “The Seductive Power of Apocalyptic Ideas in Mainstream Religions,” Public Square Magazine,8 May 2024. https://publicsquaremag.org/faith/gospel-fare/chad-daybell-faith-apostasy/

19 Gregory L. Smith, “Passing Up the Heavenly Gift,” parts one and two. Interpreter: A Journal of Mormon Scripture. 2013. https://journal.interpreterfoundation.org/passing-up-the-heavenly-gift-part-one-of-two/ and

https://journal.interpreterfoundation.org/passing-up-the-heavenly-gift-part-two-of-two/

20 History of the Church, 3:385; from a discourse given by Joseph Smith on July 2, 1839, in Montrose, Iowa; reported by Wilford Woodruff and Willard Richards.

21 See Alma 30:53.

22 See 2 Nephi 26:29.

23 See 2 Nephi 26:21-22.

24 See Ether 8:19.

25 Travis Ewell, “When I Felt Deceived about the Church,” July 2020 Ensign https://www.churchofjesuschrist.org/study/ensign/2020/07/when-i-felt-deceived-about-the-church?lang=eng

26 Wikipedia, “Fundamentalism,” cited 23 September 2024 from en.wikipedia.org.

https://en.wikipedia.org/wiki/Fundamentalism

27 Dan Ellsworth and Jeff Bennion, “Has Politics Become Your New Religion?” Public Square Magazine. 19 July 2022

28 Carol Rice and C. D. Cunningham, “How Susceptible Are You to the Allure of Divergent Doctrine?” Public Square Magazine. 15 November 2023

29 Mark Alan Wright and Brant A. Gardner, “The Cultural Context of Nephite Apostasy,” Interpreter: A Journal of Mormon Scripture, 1(2012):25-55. 10 August 2012

30 Boyd K. Packer, “The Twelve Apostles,” October 1996 General Conference

31 Dallin H. Oaks, “The Plan and the Proclamation,” October 2017 General Conference

32 Bonnie L. Oscarson, “Defenders of the Family Proclamation,” April 2015 General Conference

33 Neil L. Andersen, “The Eye of Faith,” April 2019 General Conference

34 John W. Welch and David J. Whittaker, “We Believe,” Sept. 1979 Ensign

35 See Dallin H. Oaks, “Kingdoms of Glory,” Oct. 2023 Gen. Conf.

36 Alma 5:59-60

37 See Henry B. Eyring, “Simple Is the Doctrine of Jesus Christ,” October 2024 General Conference.

38 See Pew Research Center, “Religious ‘Nones’ in America: Who They Are and What They Believe,” 24 January 2024.

Matthew Sailors is an adult convert to the Restored Gospel and has been a member of the Church for 9 years. He recently graduated from Brigham Young University – Idaho with a bachelor’s degree in marriage and family studies. He is married, currently has one precious baby daughter, and is enjoying life as a stay-at-home dad (for now) in Texas.

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What does it mean to belong to “His Church”? For many, the concept of belonging to an organized religion feels restrictive or even antiquated. Yet, Elder Dale G. Renlund’s talk, This is My Gospel – This is My Church sheds light on why The Church of Jesus Christ of Latter-day Saints is essential to God’s plan—not just as an institution but as a transformative, power-filled support for individuals. By exploring how the gospel and the Church work in harmony, Elder Renlund offers insights that can help address both common critiques and lingering questions about the Church’s role in the lives of its members. Why does the Church matter, and how does it enable spiritual growth?

In this post, we’ll delve into Elder Renlund’s message, looking at common critiques and questions. We’ll consider how this talk addresses issues around doctrine, historical practices, and social questions that often surface in discussions about faith.

Questions, Misconceptions, and Criticisms “I Can Be Saved Without Organized Religion” * + A common critique of organized religion is the belief that one’s personal relationship with God or spiritual experiences in nature are sufficient for salvation, making church attendance or participation optional. While personal spirituality is vital, Elder Renlund’s talk teaches that such an approach is incomplete without the structure and ordinances provided by the Church. + Elder Renlund uses a compelling metaphor to explain the necessity of the Church. He compares the gospel of Jesus Christ to nitroglycerin—powerful but unstable—and the Church to diatomaceous earth, a stabilizing substance that makes nitroglycerin safe and effective. Separately, these components are either ineffective or dangerous, but together, they become transformative and valuable, like dynamite. + In the same way, while personal spirituality can provide inspiration, it lacks the stability and divine authority of the Church, which is essential for lasting transformation and salvation. Elder Renlund emphasizes that the Church offers more than a gathering place—it is the divinely authorized institution that: 1. 1. 1. Teaches the Doctrine of Christ: The Church ensures that the gospel is taught in its fullness and purity. Without it, spiritual understanding becomes vulnerable to what Elder Renlund calls “doctrinal drift”—the gradual distortion of truth over time due to cultural and philosophical influences. 2. Administers Saving Ordinances: Ordinances like baptism, the sacrament, and temple covenants can only be performed with priesthood authority, which resides in the Church. These ordinances are not just symbolic; they are the means by which we access Christ’s power to transform and sanctify us. 3. Facilitates Covenants with God: Church participation is not about passively attending meetings; it is about entering into sacred covenants with God and renewing those covenants through ordinances such as the sacrament. These covenants bind us to Christ and enable us to access His atoning power in ways that personal spirituality alone cannot. * Following Christ Means Following His Church * + Elder Renlund teaches that the Savior refers to The Church of Jesus Christ of Latter-day Saints as “my church” because it is commissioned to fulfill His purposes. The Church is not a human invention; it is the instrument through which Christ administers His saving and exalting power. To fully follow Christ, we must participate in the institution He established. While spiritual experiences at home or in nature can enrich our connection to God, they cannot replace the essential role of the Church. Elder Renlund’s message invites us to embrace the Church not as a restriction on personal spirituality but as the divine structure that makes salvation possible. * “The Church is Run by Imperfect People, So How Can It Be Divine?”* * + A common criticism is that because the Church is led by imperfect individuals, it cannot truly represent God’s work. This perspective can lead to disillusionment, especially when leaders make mistakes or policies evolve. Elder Renlund acknowledges the reality of human imperfection but emphasizes that the divinely established Church remains essential for God’s purposes. + Elder Renlund explains that the Church is comprised of “ordinary people, disciples of Jesus Christ, gathered and organized into a divinely appointed structure that helps the Lord accomplish His purposes.” This acknowledgment highlights that the Church is not perfect because of its human members; it is perfect because it was divinely instituted and operates under Christ’s direction.

Apologetic Applications of DoctrineDefending Divine DoctrinesElder Renlund uses the metaphor of dynamite and stabilizers to clarify why the Church is essential in preserving and delivering the gospel. Here’s how this doctrinal emphasis defends some core beliefs:

The Nature of God: This talk highlights that the Church teaches the nature of God in a restored, clear form, contrasting with creedal interpretations. Elder Renlund explains that without the structure of the Church, doctrines have historically “drifted” or been altered over time.
Priesthood and Ordinances: By linking the Church’s role to dynamite’s power, Elder Renlund reinforces the necessity of divinely sanctioned authority. Ordinances performed with priesthood authority are essential stabilizers, enabling members to access divine power.

Application

When faced with imperfections in the Church, focus on Christ, whose purpose is to draw us closer to Him. Exercise charity by recognizing that we are all striving to follow the Savior despite our flaws. Trust that God works through imperfect individuals to accomplish His purposes, deepening your faith in His guidance of His Church.

Historical and Doctrinal ConnectionsContextual BackgroundThe importance of organized worship and ordinances administered through Christ’s Church is not unique to the modern Church of Jesus Christ of Latter-day Saints. Evidence from both the New Testament and the Book of Mormon reveals that the ancient Church operated in much the same way—emphasizing community, priesthood authority, and sacred ordinances as essential to following Christ.

The New Testament Church

The New Testament demonstrates the early Christian Church as a divinely authorized institution organized by Christ Himself, who called apostles and gave them authority to teach, baptize, and administer ordinances (see Matthew 16:18–19; 28:19–20). After His Ascension, the apostles continued this work, gathering believers for worship, prayer, and the sacrament (see Acts 2:42; 1 Corinthians 11:23–26). Paul emphasized that the Church is “the body of Christ,” where every member plays a vital role in its function and growth (see 1 Corinthians 12:12–27; Ephesians 4:11–16), and that ordinances like baptism (see Acts 2:38) and the laying on of hands for the gift of the Holy Ghost (see Acts 8:17) were essential components of the faith community.

The Book of Mormon Church

The Book of Mormon describes the establishment of Christ’s Church among ancient believers, with Alma organizing a congregation at the Waters of Mormon where he taught repentance, administered baptism, and led the people to covenant to follow Christ and gather regularly for worship (see Mosiah 18:7–17). After His visit to the Nephites, Christ explicitly organized His Church, granting priesthood authority to His disciples and commanding them to administer ordinances, teach His gospel, and help individuals make covenants with God (see 3 Nephi 27:7, 21).

A Consistent Pattern Across DispensationsThese examples from both the New Testament and the Book of Mormon demonstrate that the pattern of attending church, receiving ordinances, and making covenants is not merely a modern construct. It is a hallmark of Christ’s Church in every dispensation. Elder Renlund reinforces this truth, teaching that without the Lord’s Church, humanity’s understanding of His gospel becomes unstable and subject to distortion. The Church provides the authority and structure necessary for salvation, ensuring that sacred ordinances are performed properly and that individuals can access God’s power through covenants.

Living ApologeticsPractical Application: Discussing Faith with OthersElder Renlund’s talk encourages us to recognize the essential power the Church brings into our lives through ordinances, authority, and gospel truth. In conversations with friends or family, you might consider:

Focus on Transformative Power: Rather than trying to explain each doctrine, share how the Church’s gospel has transformed you. Elder Renlund’s metaphor of dynamite offers a great image of powerful change and stability.

Faith in Action Lead a Study Discussion:* Host a discussion in a study group or family setting about the talk, addressing critiques with Elder Renlund’s explanations of gospel and Church synergy.

Application Ideas Personal Reflection on Covenants: Spend time reflecting on the covenants you’ve made, writing down how they have drawn you closer to the Savior and “transformed” you, as Elder Renlund describes. * Share these experiences with those who may question the necessity of organized religion, using Elder Renlund’s metaphor of dynamite to illustrate the stabilizing and transformative power of the gospel combined with the Church. * Focus on Christ: When confronted with the imperfections of others at Church, shift your focus to Christ. The Church is His, and its purpose is to draw us closer to Him. * Exercise Charity: Recognize that imperfection is part of the human condition. Approach others with empathy and patience, knowing we are all striving to follow the Savior. * Engage with Faith:* Remember that God works through flawed individuals to accomplish His purposes. Allow this truth to deepen your faith in His ability to guide His Church.

Quick Reference: Key Defenses and Facts Church and Gospel Combination: The gospel without the Church lacks the stability required for transformative power. Just as nitroglycerin needed kieselguhr, the gospel needs the Church to provide divine authority and doctrinal consistency. * Doctrine of Eternal Progression: The idea that we can become like God is grounded in covenants made possible only through the Church, as Elder Renlund emphasizes. * Priesthood Authority and Ordinances:* Ordinances performed with priesthood authority make it possible to receive God’s transformative power. This divine authority stabilizes and preserves the gospel’s purity.

Top Apologetic Facts:

The Essential Role of the Church in Salvation: The Church provides the divine authority, ordinances, and structure necessary to stabilize the gospel and enable salvation, countering the instability of personal spirituality alone.
The Transformative Power of Covenants and Ordinances: Covenants and ordinances administered through the Church are essential for accessing God’s power to become holy and perfected in Christ.
Imperfect People in a Perfectly Designed System: The Church’s divine mission is accomplished through Christ’s guidance and atonement, proving that human imperfection does not invalidate its role in God’s plan.

ConclusionElder Renlund’s message powerfully reminds us that belonging to The Church of Jesus Christ of Latter-day Saints is about accessing the divine power that transforms us into what God intends us to become. The combination of gospel and Church makes possible an “unspeakable joy” that Elder Renlund promises is “far greater than dynamite.” How has belonging to “His Church” empowered you to become what God intends you to be?

Without the Lord’s Church, humanity’s understanding of His gospel was unstable—prone to doctrinal drift and subject to the influence of different religions, cultures, and philosophies. An amalgamation of those influences has been manifested in every dispensation leading up to this last one.

Share your insightYour thoughts and experiences can help others along their journey. Share them below, and let’s continue this conversation on the power of belonging to His Church.

The post The Power of Gospel and Church Together: Understanding God’s Design for Our Transformation appeared first on FAIR.

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Can faith and trust in God’s guidance coexist with personal doubts?

Elder David P. Homer’s recent General Conference address, “Trusting Our Father,” explores a fundamental question: How can we fully trust God’s will, even when it challenges our own understanding? Drawing on historical and scriptural examples, Elder Homer emphasizes that God’s boundaries are eternal and defined by His love for us. As we seek to understand these divine truths, this talk offers valuable insights for those facing doubts or challenges to their faith.

Questions, Misconceptions, and CriticismsDoctrine:

Misconception: Truth is always relative and depends on individual perspective or context.
- Response: This belief reflects the philosophical concept of moral relativism, which suggests that what is right or true depends entirely on social norms, personal beliefs, or situational factors. However, Elder David P. Homer counters this idea by teaching that God’s truths are absolute, eternal, and independent of human perspective. “The boundaries between right and wrong are not for us to define. God has established these boundaries Himself, based on eternal truths for our benefit and blessing.” Elder Homer asserts that while circumstances can shape how we experience or apply principles, some truths remain unchanged because they are divinely appointed. For example, the law of chastity, honesty, and the command to love one another are consistent moral standards that transcend cultural shifts. These truths are not contingent on context but are rooted in God’s eternal character.
Fallacies and Cognitive Biases:
- Moral Relativism Fallacy: This fallacy suggests that since different cultures have varying beliefs about what is right or wrong, no universal truth exists. While individual experiences vary, God’s laws are designed for the eternal well-being of all His children, not just specific groups or times.
- Appeal to Popularity (Bandwagon Fallacy): Believing that truth must conform to popular opinion assumes that societal consensus determines what is morally right. This is flawed because majorities have often supported unjust practices in history. Truth is not a democratic process; it is revealed by God.

Social Issues:

Criticism: Commandments should change to align with evolving social norms.
- Response: The belief that God’s laws must adapt to current cultural standards is based on the assumption that divine commandments are outdated social constructs. However, Elder Homer teaches that God’s commandments are not arbitrary rules but expressions of His love and eternal wisdom. “God’s saving truths are absolute, independent, and defined by God Himself.” While societies evolve, God’s commandments remain constant because they are designed to bring lasting happiness and spiritual safety. For example, commandments related to honesty, fidelity, and service reflect eternal principles that uplift individuals and communities. When societal values deviate from divine law, God does not alter His laws to accommodate humanity’s changing preferences; instead, He invites us to align with His higher standard.
Fallacies and Cognitive Biases:
- Appeal to Novelty: This fallacy assumes that newer societal norms are inherently better than established principles simply because they are modern. This discounts the wisdom embedded in enduring divine teachings.
- Presentism Bias: This bias judges historical religious teachings based on modern cultural values, ignoring the fact that God’s commandments are meant to be timeless and not bound by current societal trends.
- False Dilemma: Some assume that if commandments don’t change, believers must choose between following an outdated moral code or rejecting faith entirely. This oversimplifies the process of living faith, which involves applying unchanging truths in changing circumstances with personal revelation and divine grace.
By understanding that God’s laws are rooted in eternal truths rather than social consensus, we can see the wisdom in commandments that sometimes feel countercultural. Elder Homer reminds us that trusting in God’s design leads to spiritual clarity, peace, and lasting joy.

Defending Divine DoctrineElder Homer’s emphasis on trusting in divine boundaries provides an apologetic approach to several common critiques. By underscoring that truth is not for humans to redefine, he aligns with Come, Follow Me lessons in Moroni 1-6 about the Sacrament, repentance, and ordinances as God-given instructions rather than culturally influenced practices.

Application: Trusting God’s Boundaries in Daily LifeThis teaching helps counter the criticism that Church doctrines are restrictive. By trusting that God’s boundaries are an expression of love, believers can find meaning even when doctrines challenge their views. Elder David P. Homer’s talk offers several practical “to-do” items that help apply this principle in everyday life:

Pause, Reflect, and Respond with Faith:
- “When we don’t understand, we can pause, let our feelings settle, and then choose how to respond.” When faced with difficult teachings or personal struggles, practice pausing before reacting. This pause creates space for spiritual clarity through prayer and thoughtful reflection.
Study the Scriptures and Listen to Prophets
- “Fortunately, we have the scriptures and guidance from living prophets to help us understand God’s truth.” Commit to a consistent scripture study routine. Focus on teachings that address current questions or concerns, such as studying Come, Follow Me lessons or recent General Conference talks. Create a study journal to write down insights, questions, and how you see God’s guidance in your life.
Seek Personal Revelation
- “If clarification beyond what we have is needed, God provides it through His prophets. And He will respond to our sincere prayers through the Holy Ghost.” Practice regular personal prayer, specifically asking for help understanding God’s will. Follow promptings from the Holy Ghost, even when they require courage or sacrifice.
Stay with Faith through Uncertainty
- “We must never allow doubt to hold us prisoner and keep us from the divine love, peace, and gifts that come through faith in the Lord Jesus Christ.” When doubts arise, try Elder Dieter F. Uchtdorf’s counsel to “doubt your doubts before you doubt your faith.” Create a habit of spiritual resilience by focusing on past spiritual experiences and holding onto the truths you already know.
Choose to Trust God’s Timing
- “God gives His word according to the attention and effort we devote to it.” Make a conscious decision to trust God’s timeline. This might mean waiting patiently for answers to long-term questions while staying active in your spiritual practices.
Remember God’s Eternal Perspective
- “God has something better for us. If we reach out to Him, He will assist us.” Write down one area of your life where you struggle to trust God’s plan. Pray specifically about that area, asking for His help in seeing things from His eternal perspective.

By applying these steps, believers can build trust in God’s eternal laws rather than being influenced by temporary societal trends or personal uncertainties. As Elder Homer’s talk illustrates, trusting divine boundaries leads to deeper peace, spiritual growth, and lasting joy—even when understanding takes time.

Explaining the Nature of the PriesthoodElder Homer’s discussion on trusting divine roles and structures supports the Church’s position on priesthood authority as sacred and purpose-driven. For example, Moroni 3 discusses the importance of ordaining individuals by priesthood authority—a principle that underscores God’s intentional design for leadership in His Church.

Historical and Doctrinal ConnectionsContextual Background – The Story of Louisa Barnes PrattThe example of Louisa Barnes Pratt courageously following God’s guidance despite personal reluctance mirrors the journeys many of us take in faith. This historical story reminds us of the faith required to trust in God’s eternal plan, even when societal norms suggest alternative paths.

Resources for Deeper Understanding:* Priesthood * Church resource: Revelation for Our Lives

Living ApologeticsPractical ApplicationRespectful Dialogue Guide: When discussing spiritual topics, particularly the idea of absolute truth vs. relative morality, it’s important to approach conversations with empathy, patience, and clarity. Here’s how to engage effectively:

Listen Actively: Begin by listening without interrupting to understand others’ perspectives, even if they differ from your own.
Ask Open-Ended Questions: Use phrases like, “How did you come to that conclusion?” or “What do you believe about truth?” to invite thoughtful dialogue.
Clarify God’s Teachings with Humility: Share beliefs without being defensive. Say something like: “I believe that God’s laws are based on eternal principles meant for our lasting happiness.”
Acknowledge Common Concerns: Recognize that trusting in God’s will can be challenging. You might say: “There have been times I’ve struggled to understand a commandment, but as I’ve studied and prayed, I’ve come to see its deeper purpose.”
Express Love and Understanding: No matter the outcome, express kindness: “Thank you for sharing your perspective. I’ve enjoyed learning more about what you believe.”

Faith in Action: Applying Elder David P. Homer’s counsel to trust in God’s boundaries, even when public opinion or personal desires differ, strengthens our spiritual foundation.

Suggested Actions: Speak with Purpose: Share your beliefs about God’s eternal truths when the opportunity arises. This might be during family discussions, in church meetings, or with friends who have honest questions. Use phrases like: “I believe that God’s truth isn’t defined by society but revealed through His prophets.” * Study Faithfully: Strengthen your understanding by studying scriptures and prophetic counsel. Focus on sections like Alma 30 (Korihor’s rebellion) and 2 Nephi 2* (agency and eternal law). Seek personal revelation on how to trust God’s will more fully.

Quick Reference: Key Defenses and Facts Truth is Eternal: God’s truths are independent and do not change based on cultural trends. * Historical Figures in Faith: Stories like Louisa Barnes Pratt show that trusting God often requires courage against popular opinion. * Sacrament and Ordinances:* Following sacred ordinances, as discussed in Moroni 1-6, helps believers connect to God’s guidance and protection.

ConclusionEncouragement and Reflection: Elder Homer’s message encourages us to trust in God’s eternal love and wisdom, especially in times of doubt or challenge. When we recognize that God’s boundaries are expressions of His love, we can find peace in His plan for us.

“God trusts us to make many important decisions, and in all matters He asks us to trust Him. This is especially difficult when our judgment or public opinion differs from His will for His children. Some suggest that we should redraw the lines between what is right and what is wrong because they say that truth is relative, reality is self-defined, or God is so generous that He does not actually care about what we do. As we seek to understand and accept God’s will, it is helpful to remember that the boundaries between right and wrong are not for us to define. God has established these boundaries Himself, based on eternal truths for our benefit and blessing.”

Share Your InsightShare your thoughts on trusting God’s boundaries – your thoughts and experiences can help others!

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How can we find answers to spiritual questions in a world full of doubt and uncertainty? For many, questions about the gospel, Church history, and personal faith can be complex and emotionally charged. Sister Tracy Y. Browning’s talk, “Seeking Answers to Spiritual Questions,” offers profound insights into navigating spiritual curiosity with patience, trust, and a willingness to follow God’s guidance, even when answers seem elusive.

In her message, Sister Browning underscores that questioning is an essential part of spiritual growth. The gospel invites us to seek truth with a sincere heart and “real intent,” trusting that Heavenly Father and Jesus Christ will guide us “line upon line, precept upon precept.” For those who struggle with faith questions, her counsel offers a hopeful roadmap.

Common Questions, Misconceptions, and CriticismsDoctrineMany faith questions revolve around the nature of God, revelation, and eternal progression. Sister Browning’s talk addresses common questions about whether God answers us in real-time and how much of His plan is available to our understanding right now.

Does the Church’s belief in a corporeal God conflict with traditional Christian teachings about the Trinity?
- Response: Traditional Christian views of the Trinity describe God as one essence in three persons without a physical body.The LDS doctrine of God teaches that Heavenly Father has a glorified, tangible body, as described in Doctrine and Covenants 130:22: “The Father has a body of flesh and bones as tangible as man’s.” Latter-day Saints believe this distinction aligns with biblical accounts of God appearing in physical form, such as Moses speaking with God “face to face” (Exodus 33:11).
- Common Fallacies: Straw Man Fallacy: Critics may misrepresent LDS beliefs by implying that Latter-day Saints worship a “different God” entirely. However, Latter-day Saints worship the same God of the Bible, with a different understanding of His nature. Appeal to Tradition: Some argue that the Trinity has been accepted for centuries, and thus alternative views are invalid. However, early Christian writings indicate a diversity of thought about God’s nature.
- Resources: FAIR: The Nature of God; LDS Gospel Topics Essay: The Godhead
Why does the Church teach that humans can become like God (deification), and is this doctrine biblical?
- Response: The doctrine of deification, or theosis, teaches that through the Atonement of Jesus Christ, humans can become like God and inherit all that He has. This belief is rooted in scripture, such as Romans 8:16-17, which states that we are “heirs of God, and joint-heirs with Christ,” and 2 Peter 1:4, which invites us to become “partakers of the divine nature.” Early Christian leaders like Irenaeus and Athanasius also wrote about the idea of deification.
- Common Fallacies: False Dilemma: Critics may assert that believing in deification conflicts with worshiping God alone, but Latter-day Saints maintain that our exaltation glorifies God, as it is through His power and grace that this transformation is possible. Ad Hominem: Some may dismiss this belief by labeling it as self-aggrandizing, rather than engaging with its scriptural and historical basis.
- Resources: FAIR: Deification; LDS Gospel Topics Essay: Becoming Like God; Article: Theosis: The Early Christian Doctrine of Divinization (BYU Studies)

History Is ongoing revelation through modern prophets a contradiction to the Bible’s teaching of sola scriptura (scripture alone)? * + Response:Latter-day Saints believe that God continues to guide His children through modern revelation, as promised in Amos 3:7: “Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.” This belief does not diminish the importance of the Bible but builds on the principle that God’s word is “quick” (living and active) (Hebrews 4:12). * + Common Fallacies: Circular Reasoning: Critics who advocate for sola scriptura (the idea that the Bible alone is the ultimate authority) often use the Bible itself to argue that no other scripture or revelation is valid. This is an example of circular reasoning because they are using the Bible to prove a conclusion that relies on the Bible being the only source of authority, essentially assuming their conclusion is true from the start. Slippery Slope: Some claim that accepting modern revelation opens the door to false prophets, ignoring safeguards like scriptural consistency and spiritual confirmation. * + Resources:* FAIR: Modern Revelation; LDS Gospel Topics Essay: Revelation

Defending Divine DoctrinesDoctrinal Emphasis:Sister Browning speaks about the importance of obedience to God’s laws, even when understanding is incomplete. She highlights Adam’s willingness to obey without full understanding as a model of faithful obedience, noting that obedience often precedes understanding. Her emphasis on obedience to divine law as a gateway to personal revelation counters criticisms that God’s commandments are restrictive.

Application:This emphasis helps to clarify misunderstandings about why LDS members place such importance on faith and obedience. Sister Browning explains that faith does not mean having all the answers but rather embracing the journey of spiritual discovery as a sacred, step-by-step process with God as our guide.

Historical and Doctrinal ConnectionsContextual BackgroundHistorically, Latter-day Saints have encountered criticisms regarding doctrines like eternal progression and revelation. Sister Browning’s talk places these in the context of patiently seeking truth and recognizing divine timing. Her emphasis on the role of the Holy Ghost as a “personal teacher” offers a useful perspective when responding to criticisms about revelatory practices in the Church.

Resources for Deeper Understanding

The FAIR article on The Nature of God and this talk “We Can Do Better and Be Better” provide insights that reinforce Sister Browning’s counsel to trust in divine timing.

Living ApologeticsPractical ApplicationTo live the principles Sister Browning teaches, individuals can begin by applying her counsel to daily spiritual practices. Here are practical ways to cultivate a deeper, trust-filled faith:

Respectful Dialogue: When addressing sensitive topics with others, use Sister Browning’s approach of encouraging sincere questioning without contention. Listen thoughtfully and answer questions by sharing your personal journey.
Faith in Action: Take your concerns to the Lord with “real intent,” as Sister Browning suggests, meaningfully committing to accept and follow His guidance.

Faith in ActionReflect on Sister Browning’s teachings and how they resonate with your personal experiences of seeking answers. Consider journaling your thoughts and feelings of your own faith journey.

Quick Reference: Key Defenses and FactsDefensive Highlights:

Seeking Truth: Trust that Heavenly Father has a timing for each of us, and revelation often requires waiting and preparation.
Divine Guidance: Faithful obedience prepares us to receive further understanding, even when it’s difficult to comprehend immediately.
Living Prophets: Prophets provide modern-day revelation to help navigate today’s unique challenges. Sister Browning’s counsel aligns with President Nelson’s encouragement to seek guidance through prayer and study.

Top Apologetic Facts:

Revelation is Continuous and Essential: The belief in ongoing revelation distinguishes Latter-day Saints from many other Christian denominations. Revelation is not confined to ancient scripture but continues today through prophets (as affirmed in Amos 3:7) and personal spiritual guidance. This underscores the doctrine that God’s communication with His children is active and personalized.
Trust in God’s Timing and Wisdom: The principle of receiving truth “line upon line” (2 Nephi 28:30) teaches patience and trust in divine timing. Answers to spiritual questions often come incrementally as individuals are spiritually prepared to receive them. This prioritizes individual readiness by obedience and faith.
Obedience Precedes Understanding: As illustrated by Adam’s obedience in offering sacrifices (Moses 5:5-7), obedience often lays the foundation for deeper spiritual insight. Sister Browning emphasizes that obeying God’s commandments even without complete understanding invites greater revelation.
Faith and Questions are Compatible: Asking questions is not seen as a sign of weak faith but as a precursor to spiritual growth. Elder Dieter F. Uchtdorf teaches that questions lead to learning and deeper understanding.

Conclusion

Encouragement and Reflection:
Sister Browning’s talk offers a profound reminder that faithful seeking is a journey that requires trust, patience, and obedience. Her insights reassure us that Heavenly Father is intimately aware of our sincere questions and will provide answers that lead us closer to Him. Consider how you can apply these teachings in your life, especially in moments of uncertainty. What can you do today to practice faith while waiting for answers?

“Our sincere gospel questions can provide Heavenly Father and Jesus Christ with opportunities to help us grow.” Tracy Y. Browning

Share your insightYour thoughts and experiences can help others along their journey. Share them below, and let’s continue this conversation on sustaining the Savior’s light together.

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In a world where “happiness” often seems fleeting, Elder Patrick Kearon’s talk “Welcome to the Church of Joy” offers a profound answer to one of life’s biggest questions: How can we find lasting joy? His talk addresses foundational gospel principles like the Plan of Salvation, agency, and the essential nature of organized worship as pathways to joy. Elder Kearon asserts that true joy flows from understanding God’s plan, reverencing Christ, and gathering as an organized church to partake of the sacrament. Let’s explore how these principles answer common questions and critiques about the Church’s teachings on worship, joy, and mental well-being.

Questions, Misconceptions, and CriticismsDoctrine * What does it mean for Latter-day Saints to view people as literal children of God? Many people interpret the doctrine of humanity as God’s literal sons and daughters differently than Latter-day Saints. In many Christian denominations, individuals are viewed as creations of God rather than as His spiritual offspring, which leads to different beliefs regarding our potential, purpose, and agency. + Misconception: Some argue that the belief in human potential to become like God is irreverent, even heretical, assuming it places human abilities on par with God’s infinite power. + Response: This belief does not equate humans with God in status or glory. Instead, it means that, as Elder Kearon emphasized, our joy and eternal growth stem from a Christ-centered life. Being literal children of God empowers us to act and grow through divine guidance, progressively becoming more Christlike. This view aligns with Lehi’s teaching that people are “things to act” rather than merely creations to be “acted upon” (2 Nephi 2:14). Our capacity to act and make choices helps us shape our eternal destiny, with God’s help. + Common Fallacies: The fallacy of false equivalence suggests that by believing in their potential to become like God, Latter-day Saints somehow reduce God’s divinity. In reality, the Church teaches that human growth and potential are only possible because of God’s power and grace. Our joy and progress are grounded in humility and reverence for Him. * How does the concept of agency differ in Latter-day Saint doctrine from other religious perspectives? The doctrine of agency is a cornerstone of the Plan of Salvation in Latter-day Saint belief, teaching that individuals have the power to act and make choices, which shape their growth and eternal destiny. Some perspectives, however, view humanity as more passive in God’s design—created by God with predetermined limitations and thus more subject to external circumstances. + Misconception: Some argue that true agency is impossible, especially in matters of faith and keeping the commandments – giving the impression that Church standards and expectations are confining and unfair rather than liberating. + Response: Agency in Latter-day Saint doctrine empowers individuals to act rather than to be acted upon (2 Nephi 2:14), supporting a belief in personal responsibility and growth. While Church teachings provide a moral framework, it’s through our choices within this framework that we exercise agency, develop character, and deepen our connection with Christ. This doctrine encourages us to take active steps toward becoming more Christlike, fostering joy in our journey of growth and personal accountability. + Common Fallacies: The false dichotomy fallacy assumes that agency must mean either absolute freedom or strict control. However, the Church teaches that agency can and does operate within God’s eternal plan, where guidance and structure help us make meaningful choices that align with our divine potential. * Can’t I just worship God effectively on my own, without attending church? It’s common for people to believe they can connect with God independently without organized church attendance. Elder Kearon emphasizes that while personal devotion is crucial, worshiping with a community creates a unique sense of unity, joy, and accountability. Elder Kearon also emphasizes the importance of the ordinance of the sacrament, which is administered only through church authority. + Misconception: “I can worship God alone; I don’t need church.” + Response: Elder Kearon counters this view by explaining that sacrament meetings are more than personal worship—they are sacred times to partake of the ordinance of the sacrament and remember Christ’s atonement as a community. Sharing worship strengthens faith, and receiving the ordinance of the sacrament renews our commitment to Christ each week. + Common Fallacies: False dilemma (either/or fallacy) – This fallacy assumes that there are only two exclusive choices: worshiping independently or attending church. In reality, both individual devotion and community worship are essential parts of faith for Latter-day Saints, each fulfilling different purposes. While personal worship strengthens one’s individual relationship with God, church attendance enables the communal aspects of faith, including the sacrament ordinance, mutual support, and collective worship. Elder Kearon explains that sacrament meetings go beyond personal reflection, offering a sacred space to renew covenants, receive grace, and draw strength from gathering with others who share a commitment to Christ. Both private and communal worship enrich and reinforce each other, creating a fuller, more balanced faith experience.

Defending Divine DoctrinesDoctrinal Emphasis:
In Heavenly Father’s Plan of Salvation for His children, joy is more than a feeling; it’s a purpose of life. The prophet Joseph taught that joy “is the object and design of our existence; and will be the end thereof, if we pursue the path that leads to it; and this path is virtue, uprightness, faithfulness, holiness, and keeping all the commandments of God”. Elder Kearon likewise reminds us that joy is not a denial of life’s difficulties but a divine peace that comes to us through our agency and individual accountability. We can choose joy through intentional worship, service, and reliance on Christ.

Application:Elder Kearon encourages us to reconstruct our reverence into “joyful reverence,” a state where our gratitude and respect for God coexist with a joyful spirit. This joyful reverence has transformative power to move sacrament meetings from mere routines into worshipful experiences that foster deep, collective joy. By gathering in joyful reverence for the sacrament, we recommit ourselves to Christ, and help one another take joy in Him, His atoning sacrifice, and the great Plan of Happiness.

Historical and Doctrinal ConnectionsHistorical Context of Lay Ministry and Organized Worship

The Latter-day Saint Church’s structure is unique in its lay ministry—where members serve voluntarily without paid clergy. Critics argue this is unprofessional, but Elder Kearon suggests that lay ministry embodies the Church’s focus on agency and service. This structure allows each member to actively participate in Christ’s work, experiencing the joy that comes from serving others selflessly.

Historical Insight: Lay ministry has historical roots in early Christianity, where disciples served without pay, reflecting a model focused on service over hierarchy. This model encourages personal growth and unity, fostering joy through a shared purpose.

Resources for Further Study: Explore Lay Leadership: Volunteer Ministry of the Church.

Living ApologeticsApplying Joyful Reverence and Active Worship

Elder Kearon’s talk calls for members to approach worship actively, not passively. This means participating wholeheartedly in hymns, sacrament, and prayer as expressions of gratitude and joy in Christ. Members can transform their sacrament meetings by focusing on active worship rather than mere attendance.

Practical Application

Start a Discussion: Share Elder Kearon’s concept of joyful reverence with friends or family, discussing how to make church attendance a more meaningful experience.
Express Gratitude Publicly: Bear your testimony in sacrament meeting, class or family gatherings, sharing the practical ways Christ has brought joy to your life.
Reflect and Apply: Write down each week how Christ’s teachings on agency or forgiveness have impacted you personally, helping you to internalize joy as a gift of the Spirit.

Quick Reference: Key Defenses and Facts

Plan of Salvation: The purpose of life is joy through God’s plan, not the absence of struggle. (2 Nephi 2:11)
Church Attendance: Community worship gives us access to the ordinance of the sacrament as it deepens our personal connection to God and renews our covenant with Him.
Sacrament: The ordinance of the sacrament allows us to remember Christ’s atonement and renew the covenants we made at baptism. In return, the Lord renews the promised remission of our sins.
Lay Ministry: Serving without paid clergy fosters joy through selfless participation in Christ’s work.
Clinical Depression and Joy: Depression doesn’t preclude joy, as gospel joy is a resilient peace rooted in Christ’s love and sacrifice.

ConclusionEncouragement and Reflection:Elder Kearon’s talk offers an invitation to experience joy through the gospel, whether we face moments of happiness or trials. His words remind us that joy isn’t about living without struggle but about finding peace and purpose in Christ’s teachings and community worship. Through meaningful participation in sacrament meetings, joyful reverence, and serving joyfully in the Church, we can discover how joy in Christ transforms our lives.

How will you embrace joyful reverence in your worship this week?

For more insights into experiencing joy through the Plan of Salvation, visit FAIR’s article on agency and accountability.

“Is this spirit of collective rejoicing in Christ what you find? Is this what you bring? Maybe you think this doesn’t have much to do with you, or perhaps you are simply used to how things have always been done. But we can all contribute, no matter our age or our calling, to making our sacrament meetings the joy-filled, Christ-focused, welcoming hour they can be, alive with a spirit of joyful reverence.” – Elder Patrick Kearon

Share your insightYour thoughts and experiences can help others along their journey. Share them below, and let’s continue this conversation on sustaining the Savior’s light together.

The post Choosing Joy in a Troubled World: The Power of Worship and Christ-Centered Living appeared first on FAIR.

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“Why are Latter-day Saints so different?” This is a question many young members of the Church find themselves facing. In a world that values conformity, living differently can feel daunting, even isolating.

In his talk, “O Youth of the Noble Birthright”, Brother Brad Wilcox speaks to the youth of the Church, reminding them of their noble birthright as covenant children of God. He emphasizes that this identity calls for a distinct way of life, not because they are better than others but because they have a greater purpose to fulfill. Brother Wilcox’s words don’t just offer comfort but also a deeper understanding of how living differently aligns with God’s trust in His children and how it impacts their divine mission. This talk speaks directly to questions of identity, purpose, and divine trust, making it relevant for anyone encountering questions about faith, doctrinal beliefs, or the demands of discipleship.

Common Questions, Misconceptions, and CriticismsDoctrine Why do Latter-day Saints believe God is a corporeal being? + Response: Latter-day Saints believe that God is a glorified, resurrected, corporeal being, based on the scriptural teachings that God created man in His image (Genesis 1:27) and the accounts of God appearing in tangible, physical form to prophets, such as Joseph Smith’s First Vision (Joseph Smith—History 1:17). This view of God as having a body of “flesh and bones” (Doctrine and Covenants 130:22) distinguishes the LDS faith from traditional Christian views of the immaterial Trinity but aligns with early Christian understandings of God as a personal, physical being. (One key figure is Irenaeus of Lyon, a second-century Church Father, who in Against Heresies (Book 5, Chapter 6), affirmed the belief in the resurrection of the physical body and emphasized the material nature of God’s creation, pointing to the glorified, physical body of the resurrected Christ as the model for believers. Irenaeus argued that believers would inherit a transformed, glorified body like Christ’s. Additionally, Tertullian (160–225 AD), in Against Praxeas (Chapter 7), taught that God the Father had a physical form by saying, “For who will deny that God is a body, although God is a spirit?” Tertullian argued that although God is spirit, He possesses a material, tangible body, aligning with Latter-day Saint teachings on God’s corporeality.) + Common Bias/Fallacy: The straw man fallacy is often present in criticisms of this doctrine, where critics misrepresent the LDS belief as reducing God to a limited, human-like form, rather than recognizing the glorified, divine nature of His corporeal body. Additionally, critics may display confirmation bias, favoring evidence that supports the traditional Christian view while ignoring early Christian beliefs that God had a body. + Resources:
Doctrine and Covenants 130:22: God’s Nature as a Resurrected Being * How can humans aspire to be like God? (Theosis/Deification) + Response: The belief that humans can become like God, known as theosis or deification, is rooted in both Latter-day Saint doctrine and early Christian teachings. The Book of Mormon and Doctrine and Covenants teach that through Christ’s atonement, humans can progress eternally and inherit divine attributes (2 Nephi 2:25, Doctrine and Covenants 76:58). This belief is supported by biblical passages such as Romans 8:16–17, where Paul refers to believers as “heirs of God” and “joint-heirs with Christ.” Early Christian theologians like Irenaeus also spoke of theosis as a divine goal for humanity. + Bias/Fallacy: Critics often commit the appeal to tradition fallacy by assuming that mainstream Christian interpretations of salvation are the only correct ones, ignoring early Christian teachings on deification. Additionally, the slippery slope fallacy may be invoked when critics assume that the LDS teaching leads to polytheism, which misrepresents the doctrine’s focus on exaltation through Christ’s grace. + Resources:Romans 8:16–17: Theosis and Early Christianity * Why does the Church place so much importance on family ties? + Response: The Church of Jesus Christ of Latter-day Saints teaches that family relationships are central to God’s plan of happiness. Families provide a foundation for personal growth, moral teaching, and spiritual development. The importance of the family is emphasized in the doctrine of eternal families, where members believe that family ties, when sealed by proper priesthood authority, can continue beyond death (Doctrine and Covenants 132:19–20). This view is rooted in the doctrine that God’s work and glory are to bring about the eternal life of His children, and family units play a key role in that eternal progression. + Bias/Fallacy: Critics often employ the false dichotomy fallacy by assuming that focusing on family ties excludes love or service to others outside the family, whereas LDS doctrine emphasizes that strong families are a way to strengthen communities and fulfill God’s plan for all of His children. + Resources:*The Family: A Proclamation to the World: Why Families Are Central in God’s Plan

Defending Divine DoctrinesDoctrinal Emphasis:

Brother Wilcox’s talk emphasizes the birthright and covenant relationship of the youth. By entering covenants, members of the Church gain access to divine privileges, setting them apart not for superiority but for service. The Plan of Salvation explains this divine potential: that as children of God, members are entrusted to grow, progress, and participate in God’s work on Earth.

Application:

Teachings like the Plan of Salvation and covenant relationships serve as powerful tools to clarify questions and affirm that these doctrines are based on God’s eternal love and His desire for His children to grow and serve with purpose.

Historical and Doctrinal ConnectionsContextual Background:Brother Wilcox touches on the idea of birthright, which historically in the Old Testament carried added responsibility. The birthright son stayed to take care of the family and inherited greater blessings as a result. Today, this can be seen as a metaphor for the responsibilities of discipleship. In the context of the Church, young members are reminded that they are responsible for preserving and sharing their faith and helping others along the way.Resources for Deeper Understanding: Plan of Salvation: FAIR: Plan of salvation * Eternal Families and Covenant*: Resources on why family relationships and covenants are central to the LDS faith. Why Is Family So Important? Why Ordinances and Covenants Matter

Living ApologeticsPractical ApplicationBrother Wilcox encourages youth to live distinctly because they have made covenants with God. Here are a few ways this talk inspires real-life application:

Respectful Dialogue Guide: When discussing LDS beliefs about God, eternal families, or doctrinal uniqueness, it helps to emphasize understanding over defensiveness.
Faith in Action:
- Start conversations about birthright responsibilities and how they impact daily choices.
- Share insights on what it means to be a child of the covenant in family home evenings or youth group discussions.
- Journal your reflections on living as a covenant child of God and how that deepens your understanding of discipleship.

Quick Reference: Key Defenses and FactsDefensive Highlights: Birthright: This is not just about privilege but about stewardship and serving others. * Divine Potential: Early Christian texts also taught about becoming like God; this is not a uniquely LDS doctrine. Read more about becoming like God here. * Nature of God*: LDS beliefs are grounded in scripture that portrays God as a loving, perfected, and personal Being. Learn more about this understanding of the nature of God here.

Top Apologetic Facts:

The doctrine of Theosis aligns with early Christian thought.
Eternal Families are not exclusionary but are meant to extend the concept of eternal love and connection.
The Plan of Salvation includes everyone in God’s family, not just Latter-day Saints, and is a message of inclusivity and divine hope.

ConclusionEncouragement and Reflection:

The unique aspects of Latter-day Saint teachings provide clarity and comfort, even in a world that may not always understand. Brother Wilcox’s message is a powerful reminder of the privilege and responsibility that comes with being a child of the covenant. How can you better embrace your birthright and work hand in hand with Jesus Christ? Consider exploring more FAIR articles on related topics to deepen your understanding and strengthen your commitment.

For further exploration, click here to access more FAIR resources on these and other important topics.

“As you fulfill your birthright responsibilities, you are never alone. The Lord of the vineyard labors with you. You are working hand in hand with Jesus Christ. With each new covenant—and as your relationship with Him deepens—you hold each other tighter and tighter until you are firmly clasped together… ‘O youth of the noble birthright, carry on, carry on, carry on!’ I testify that you are loved—and you are trusted—today, in 20 years, and forever. Don’t sell your birthright for a mess of pottage. Don’t trade everything for nothing. Don’t let the world change you when you were born to change the world.” – Brother Bradley R. Wilcox

Share your insightYour thoughts and experiences can help others along their journey. Share them below, and let’s continue this conversation on sustaining the Savior’s light together.

The post Living as Children of the Covenant: Understanding Our Birthright and Responsibility appeared first on FAIR.

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[English]

Diese Liste von verfügbaren Ressourcen wurde erstellt, um die Fehlinformationen in der kürzlich veröffentlichten Abhandlung von Francois Radzik mit dem Titel „13 Thesen: Die Irreführung durch die Kirche Jesu Christi der Heiligen der Letzten Tage, die Mormonen“ besser einordnen und klarstellen zu können. Leser, die mit den von der Kirche bereits veröffentlichten korrekten Informationen sowie mit den üblichen Taktiken der Fehlinformation vertraut sind, werden die Verzerrungen in dieser Abhandlung erkennen. Wie bei den meisten Angriffen auf die Kirche heutzutage ist das einzig Neue die Verpackung.

Nützliche Informationsquellenvon Keith Erekson

1) Wissen über Gott wird Zeile um Zeile offenbart

Vorträge über Theologie („Vorlesungen über den Glauben“) (Themen im Zusammenhang mit der Geschichte der Kirche)
King-Follett-Rede (Themen im Zusammenhang mit der Geschichte der Kirche)
Wie Gott werden (Abhandlungen zu Evangeliumsthemen)
Veränderung ist in Ordnung (siehe 2 Nephi 28:30; 29:9; Lehre und Bündnisse 61:20; 9. Glaubensartikel)

2) Vollmacht und Führung

Wiederherstellung des Aaronischen Priestertums (Themen im Zusammenhang mit der Geschichte der Kirche)
Wiederherstellung des Melchisedekischen Priestertums (Themen im Zusammenhang mit der Geschichte der Kirche)
Nachfolge in der Führung der Kirche (Themen im Zusammenhang mit der Geschichte der Kirche)
Heilige, Band 3: Unerschrocken, erhaben und unbeirrbar (Salt Lake City: Kirche Jesu Christi der Heiligen der Letzten Tage, 2022), 214-217 (Kapitel 12). [Beschreibt die Lehren von Brigham Young]

3) Visionen von Jesus Christus und anderen Boten

Berichte über die erste Vision (Themen im Zusammenhang mit der Geschichte der Kirche)
Joseph Smith, Journal, April 3, 1836 [Jesus, Mose, Elias, und Elija im Kirtland Tempel] (nur auf Englisch abrufbar)
Alexander L. Baugh, „Parting the Veil: The Visions of Joseph Smith“, BYU Studies 38, Nr. 1 (1999): 23–69 (nur auf Englisch abrufbar).

4) Die frühe Geschichte von Joseph Smith

Siehe Joseph Smith-Lebensgeschichte 1:55-56
Schatzsuchen (Themen im Zusammenhang mit der Geschichte der Kirche)
Sehersteine (Themen im Zusammenhang mit der Geschichte der Kirche)
Berichte über die erste Vision (Themen im Zusammenhang mit der Geschichte der Kirche)
Joseph Smith, Geschichte, 1832 [frühester schriftlicher Bericht über die Erste Vision]
Die Übersetzung des Buches Mormon (Themen im Zusammenhang mit der Geschichte der Kirche)
Engel Moroni (Themen im Zusammenhang mit der Geschichte der Kirche)

5) Mehrehe

Die Mehrehe in Kirtland und in Nauvoo (Themen im Zusammenhang mit der Geschichte der Kirche)
Fanny Alger (Themen im Zusammenhang mit der Geschichte der Kirche)
„Mercy Thompson und die Offenbarung über die Ehe“, in Offenbarungen im Zusammenhang

6) Veränderung im Laufe der Zeit

Kollegium der Zwölf Apostel (Themen im Zusammenhang mit der Geschichte der Kirche)
Rassenzugehörigkeit und Priestertum (Abhandlungen zu Evangeliumsthemen)
Das Manifest und das Ende der Mehrehe (Abhandlungen zu Evangeliumsthemen)
Veränderung ist in Ordnung (siehe 2 Nephi 28:30; 29:9; Lehre und Bündnisse 61:20; 9. Glaubensartikel)

7) Zion

Zion/Neues Jerusalem (Themen im Zusammenhang mit der Geschichte der Kirche)
Das Buch Mormon und die DNS-Forschung (Abhandlungen zu Evangeliumsthemen)

8) Geschichte der Kirche in Missouri

Zion/Neues Jerusalem (Themen im Zusammenhang mit der Geschichte der Kirche)
Gewalt im Kreis Jackson (Themen im Zusammenhang mit der Geschichte der Kirche)
Die Kirtland Safety Society (Themen im Zusammenhang mit der Geschichte der Kirche)
Daniten (Themen im Zusammenhang mit der Geschichte der Kirche)
Krieg mit den Mormonen in Missouri 1838 (Themen im Zusammenhang mit der Geschichte der Kirche)
Ausrottungsbefehl (Themen im Zusammenhang mit der Geschichte der Kirche)
Gefängnis zu Liberty (Themen im Zusammenhang mit der Geschichte der Kirche)
Prophezeiungen von Joseph Smith (Themen im Zusammenhang mit der Geschichte der Kirche)

9) Frühe Tempel und Verordnungen

Kirtland-Tempel (Themen im Zusammenhang mit der Geschichte der Kirche)
Nauvoo-Tempel (Themen im Zusammenhang mit der Geschichte der Kirche)
Endowment im Tempel (Themen im Zusammenhang mit der Geschichte der Kirche)
Freimaurerei (Themen im Zusammenhang mit der Geschichte der Kirche)
Anpassungen bei der Tempelarbeit (Themen im Zusammenhang mit der Geschichte der Kirche)
Tempelbau (Themen im Zusammenhang mit der Geschichte der Kirche)

10) Auszug aus Nauvoo

Nauvoo (Commerce), Illinois (Themen im Zusammenhang mit der Geschichte der Kirche)
Freimaurerei (Themen im Zusammenhang mit der Geschichte der Kirche)
Rat der Fünfzig (Themen im Zusammenhang mit der Geschichte der Kirche)
Versuchte Auslieferung nach Missouri (Themen im Zusammenhang mit der Geschichte der Kirche)
Nachfolge in der Führung der Kirche (Themen im Zusammenhang mit der Geschichte der Kirche)
Treck der Pioniere (Themen im Zusammenhang mit der Geschichte der Kirche)

11) Brigham Young

Brigham Young (Themen im Zusammenhang mit der Geschichte der Kirche)
Tod von Joseph und Hyrum Smith (Themen im Zusammenhang mit der Geschichte der Kirche)
Utah (Themen im Zusammenhang mit der Geschichte der Kirche)
Daniten (Themen im Zusammenhang mit der Geschichte der Kirche)
Massaker von Mountain Meadows (Themen im Zusammenhang mit der Geschichte der Kirche)
Frieden und Gewalt unter den Heiligen der Letzten Tage im 19. Jahrhundert (Abhandlungen zu Evangeliumsthemen)

12) Studium und Glauben

Nach Antworten auf Ihre Fragen suchen (Themen und Fragen)
Dieter F. Uchtdorf, „Kommen Sie zu uns!”, Generalkonferenz, Oktober 2013
Russell M. Nelson, „Christus ist auferstanden; Glaube an ihn versetzt Berge“, Generalkonferenz, April 2021
„Auskünfte aus zuverlässigen Quellen“, Allgemeines Handbuch: Wie man in der Kirche Jesu Christi der Heiligen der Letzten Tage dient, 38.8.41
Dallin H. Oaks, „Criticism“, Ensign, Februar 1987 (nur auf Englisch abrufbar)

13) Zehnter

Zehnter (Themen im Zusammenhang mit der Geschichte der Kirche)
Finanzen der Kirche (Themen im Zusammenhang mit der Geschichte der Kirche)

Übliche Taktiken in antagonistischen Materialien

Anbieten von neuer Freiheit und fortschrittlichem Denken
Mitteilen von ausgewählten Fakten, die aus ihrem größeren Zusammenhang gerissen sind
Darstellen von Fehlern, als ob sie richtig wären, wobei Fakten und Fehler oft miteinander vermischt werden
Behaupten von geheimnisvollen Verschwörungen und dunklen Motiven

Siehe auch „How Can We Find Truth in a Sea of Information?“ (Liahona, April 2023 – nur auf Englisch abrufbar)

Keith Erekson is an author, teacher, and public historian who has published on topics including politics, hoaxes, Abraham Lincoln, Elvis Presley, and Church history. He grew up in Baltimore, served a mission in Brazil, and earned advanced degrees in history and business. He works for the Church History Department in efforts to encourage outreach and historical engagement. His 2021 FAIR Conference presentation, “Real Vs. Rumor,” can be seen here.

The post Aufgewärmte Fragen, bereitstehende Antworten: Sich mit Radzik und seinen 13 Thesen auseinandersetzen appeared first on FAIR.

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by Keith Erekson

[This document was prepared in response to a paper recently published in German by Francois Radzik called “13 Theses: The deception of the Church of Jesus Christ of Latter-day Saints, the Mormons.” As with most attacks on the Church today, the only thing new is the packaging.]

1) Knowledge of God Revealed Line Upon Line

Lecture on Theology (‚Lectures on Faith‘) (Church History Topics)
King Follett Discourse (Church History Topics)
Becoming Like God (Gospel Topic Essays)
Change is okay (see 2 Nephi 28:30; 29:9; Doctrine and Covenants 61:20; Article of Faith 9)

2) Authority and Governance

Restoration of the Aaronic Priesthood (Church History Topics)
Restoration of the Melchizedek Priesthood (Church History Topics)
Succession of Church Leadership (Church History Topics)
Saints, Volume 3: Boldly, Nobly, and Independent (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2022), 181-184 (chapter 12). [Describes Brigham Young’s teachings]

3) Visions of Jesus Christ and Other Messengers

First Vision Accounts (Gospel Topics Essays)
Joseph Smith, Journal, April 3, 1836 [Jesus, Moses, Elias, and Elijah in the Kirtland Temple]
Alexander L. Baugh, “Parting the Veil: The Visions of Joseph Smith,” BYU Studies 38, no. 1 (1999): 23–69.

4) Joseph Smith’s Early History

See Joseph Smith-History 1:55-56
Treasure Seeking (Church History Topics)
Seer Stones (Church History Topics)
First Vision Accounts (Gospel Topics Essays)
Joseph Smith, History, 1832 [earliest written account of the First Vision]
Book of Mormon Translation (Gospel Topics Essays)
Angel Moroni (Church History Topics)

5) Plural Marriage

Plural Marriage in Kirtland and Nauvoo (Gospel Topics Essay)
Fanny Alger (Church History Topics)
“Mercy Thompson and the Revelation on Marriage,” in Revelations in Context

6) Change over Time

Quorum of the Twelve (Church History Topics)
Race and Priesthood (Gospel Topics Essays)
The Manifesto and the End of Plural Marriage (Gospel Topics Essays)
Change is okay (see 2 Nephi 28:30; 29:9; Doctrine and Covenants 61:20; Article of Faith 9)

7) Zion

Zion/New Jerusalem (Church History Topics)
Book of Mormon and DNA Studies (Gospel Topics Essays)

8) Church History in Missouri

Zion/New Jerusalem (Church History Topics)
Jackson County Violence (Church History Topics)
Kirtland Safety Society (Church History Topics)
Danites (Church History Topics)
Mormon-Missouri War of 1838 (Church History Topics)
Extermination Order (Church History Topics)
Liberty Jail (Church History Topics)
Prophecies of Joseph Smith (Church History Topics)

9) Early Temples and Ordinances

Kirtland Temple (Church History Topics)
Nauvoo Temple (Church History Topics)
Temple Endowment (Church History Topics)
Masonry (Church History Topics)
Adjustments to Temple Work (Church History Topics)
Temple Building (Church History Topics)

10) Departure from Nauvoo

Nauvoo (Commerce), Illinois (Church History Topics)
Masonry (Church History Topics)
Council of Fifty (Church History Topics)
Missouri Extradition Attempts (Church History Topics)
Succession of Church Leadership (Church History Topics)
Pioneer Trek (Church History Topics)

11) Brigham Young

Brigham Young (Church History Topics)
Deaths of Joseph and Hyrum Smith (Church History Topics)
Utah (Church History Topics)
Danites (Church History Topics)
Mountain Meadows Massacre (Church History Topics)
Peace and Violence among 19th Century Latter-day Saints (Gospel Topics Essays)

12) Seeking and Learning

Seeking Answers to Questions (Topics and Questions)
Dieter F. Uchtdorf, “Come, Join with Us,” General Conference, October 2013
Russell M. Nelson, “Christ Is Risen; Faith in Him Will Move Mountains,” General Conference, April 2021
Dallin H. Oaks, “Criticism,” Ensign, February 1987

13) Tithing

Tithing (Church History Topics)
Church Finances (Church History Topics)

Common Tactics in Antagonistic Materials

Offer new freedom and advanced thinking
Share selected facts that are taken out of their wider contexts
Present errors as if they are correct, often blurring facts and errors together
Allege secret conspiracies and dark motives

See alo “How Can We Find Truth in a Sea of Information?” (Liahona, April 2023)

The post Helpful Sources of Information appeared first on FAIR.

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2024 April General Conference, Sunday Morning Session

The Testimony of Jesus

Elder D. Todd Christofferson
Of the Quorum of the Twelve Apostles

Main Points

My invitation is to act now to secure your place as one who is valiant in the testimony of Jesus.
All but a relatively few individuals are eventually redeemed into one of the three kingdoms of glory.
Our own desires, manifested through our choices, dictate which kingdom we’re redeemed into.
Note that the distinguishing characteristic for the inhabitants of each kingdom is how they relate to “the testimony of Jesus,” ranging from (1) wholehearted devotion to (2) not being valiant to (3) outright rejection. On each person’s reaction hangs his or her eternal future.
Our Father wants all His children who will to enjoy eternal life with Him in His celestial kingdom. Jesus suffered, died, and was resurrected to make that possible. He “hath ascended into heaven, and hath sat down on the right hand of God, to claim of the Father his rights of mercy which he hath upon the children of men.”

Gospel Principles taught

Our Father in Heaven, Jesus Christ, Agency, The Holy Ghost, The Atonement, Final Judgement, Exaltation

Gospel Doctrine taught

The Plan of Salvation, Jesus Christ, Testimony, Exaltation

Scriptures

Doctrine and Covenants 76:39, Doctrine and Covenants 76:89, Romans 8:17, Doctrine and Covenants 76:51, 69; Doctrine and Covenants 76:75, 79; Doctrine and Covenants 76:101; JST, John 1:4, John 1:1–3, Doctrine and Covenants 76:22–24, Doctrine and Covenants 76:51–53, Moroni 7:47, Ephesians 4:13, Alma 27:27, Mosiah 16:12, Moroni 6:4, Mosiah 18:9, John 8:31–32, Doctrine and Covenants 76:75; 58:27, 3 Nephi 27:20; see also verses 16–21; 3 Nephi 11:31–36; Helaman 3:34, Helaman 3:35, Mosiah 5:7; 27:24–31; Alma 5:11–15, 26; Moses 6:59–60, Alma 34:33, Doctrine and Covenants 45:2; see also Helaman 13:38, Alma 35:15, Mosiah 5:12, Luke 14:27 , Moroni 7:27

Other Sources

John H. Groberg, “Writing Your Personal and Family History”

Related talks:

Dallin H. Oaks, “Kingdoms of Glory”
Russell M. Nelson, “Think Celestial!”
Russell M. Nelson, “The Power of Spiritual Momentum”
Neal A. Maxwell, “Settle This in Your Hearts”
Quentin L. Cook “Valiant in the Testimony of Jesus”
Rebecca L. Craven “Careful versus Casual”

Look for Jesus Christ:

Testimony of Christ.
- He is the divine Son of God
- He is the Messiah
- He is the Redeemer
- He was in the beginning with God
- He is the Creator of heaven and earth
- In Him is the gospel
- He died, was buried, and rose again the third day, and ascended into heaven
- He lives!
- He is the Only Begotten of the Father
- By him, and through him, and of him, the worlds are and were created
- In this Easter season especially, we joyfully, publicly, and unreservedly proclaim our witness of the resurrected, living Christ.
- Jesus is our essential Redeemer
Description of His Teachings.
- “Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day.”
Description of His Atonement.
- “There is no other name given whereby salvation cometh.”
- Our Father wants all His children who will to enjoy eternal life with Him in His celestial kingdom. Jesus suffered, died, and was resurrected to make that possible. He “hath ascended into heaven, and hath sat down on the right hand of God, to claim of the Father his rights of mercy which he hath upon the children of men.”
Description of His relationship with us.
- He is the Mediator of the New Covenant; through him, just people are made perfect.
- “In Him was the gospel, and the gospel was the life, and the life was the light of men.”
- The inhabitants (of the worlds) thereof are begotten sons and daughters unto God.

Inspiring Words & Phrases

God’s plan of redemption constitutes a universal opportunity for all His children, whenever and wherever they may have lived on the earth.
Our Father’s hope is that we will choose—and, through the grace of His Son, qualify for—the highest and most glorious of these kingdoms, the celestial, where we may enjoy eternal life as “joint-heirs with Christ.”
Note that the distinguishing characteristic for the inhabitants of each kingdom is how they relate to “the testimony of Jesus,” ranging from (1) wholehearted devotion to (2) not being valiant to (3) outright rejection. On each person’s reaction hangs his or her eternal future.
The inheritors of the celestial kingdom “receive” the testimony of Jesus in the fullest sense by being baptized, receiving the Holy Ghost, and overcoming by faith.
Beyond this testimony (of Jesus) is the question, What do we do about it?
In this Easter season especially, we joyfully, publicly, and unreservedly proclaim our witness of the resurrected, living Christ.
God does not force us into the better path, the covenant path, but He instructs His prophets to make us fully aware of the consequences of our choices.
It is this mighty change of heart—yielding our hearts to God and being spiritually reborn through the grace of the Savior—that we seek.

Lists

Descriptions of who inherits each Kingdom of Glory:

The Celestial
- they who received the testimony of Jesus
- just men (and women) made perfect through Jesus the mediator of the new covenant
The Terrestrial
- They are essentially good people.
- They are the “honorable men of the earth, who were blinded by the craftiness of men.”
- They “are not valiant in the testimony of Jesus.”
The Telestial
- Those who “received not the gospel, neither the testimony of Jesus.”

The distinguishing characteristic of the inhabitants of each kingdom is how they relate to the testimony of Jesus :

wholehearted devotion
- They don’t just accept the testimony of Jesus; they act on their testimony of Jesus
- They are distinguished by their zeal towards God
not being valiant
- They accept the testimony of Jesus, but they don’t act on it
- A degree of apathy or casualness
- Being “lukewarm”
outright rejection
- Reject the testimony of Jesus
- Reject the gospel
- Reject the covenants
- Reject the prophets
- Live according to their carnal wills and desires
- Not calling on the Lord for mercy

What is the testimony of Jesus?:

It is the witness of the Holy Spirit that He is the divine Son of God, the Messiah and Redeemer.
It is John’s testimony that Jesus was in the beginning with God, that He is the Creator of heaven and earth, and that “in him was the gospel, and the gospel was the life, and the life was the light of men.”
It is “the testimony of the Apostles and Prophets, … that He died, was buried, and rose again the third day, and ascended into heaven.”
It is the knowledge that “there is no other name given whereby salvation cometh.”
It is the “testimony, last of all,” given by the Prophet Joseph Smith, “that he lives! … That he is the Only Begotten of the Father—that by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God.”

The inheritors of the celestial kingdom “receive” the testimony of Jesus by:

Being baptized
Receiving the Holy Ghost
Overcoming by faith
Allowing gospel principles and truths to govern their priorities
Allowing gospel principles and truths to govern their choices
Manifesting their testimony of Jesus in what they are & what they are becoming
Being motivated by charity, “the pure love of Christ”
Focusing on pursuing “the measure of the stature of the fulness of Christ.”

What does it mean to be valiant in the testimony of Jesus?:

Nurturing and strengthening that testimony
- prayer, study of the scriptures, Sabbath observance, partaking of the sacrament, repentance, ministering, and worship in the house of the Lord.
Being open and public about one’s witness.
Heed His messengers.
Encouraging others, by word and example, to likewise be valiant, especially those of our own families.
Pursue individual holiness

Invitations/Challenges

President Nelson has urged us to “Think celestial!” by making the celestial kingdom our eternal goal and then “carefully considering where each of [our] decisions while here on earth will place [us] in the next world.”
My invitation is to act now to secure your place as one who is valiant in the testimony of Jesus.
“do not procrastinate the day of your repentance”
Be zealous in keeping your covenants with God.
Do not be “offended [by] the strictness of the word.”
“Remember to retain the name [of Christ] written always in your hearts, … that ye [may] hear and know the voice by which ye shall be called, and also, the name by which he shall call you.”
“settle this in your hearts, that ye will do the things which [Jesus] shall teach, and command you.”
I pray that we may all be blessed with a burning testimony of the Lord Jesus Christ, rejoice and be valiant in that testimony, and enjoy the fruits of His grace in our lives continually. In the name of Jesus Christ, amen.

Warnings

“Do not procrastinate the day of your repentance,” lest “in an hour when ye think not the summer shall be past, and the harvest ended, and your souls not saved.”

Stories:

In 1832, Joseph Smith and Sidney Rigdon received a remarkable vision concerning the eternal destiny of God’s children.
Elder Groberg’s story of a young family in a branch in Hawaii. The daughter had been hospitalized with an unknown illness, and when the father and his son began to prepare the sacrament in church, the branch president jumped up and told them they couldn’t and told them to leave immediately. The family was embarrassed and dejected and left immediately. The father told his family how much he loved them and that they would go back to church and that “We will not allow any man or any hurt or embarrassment or pride to keep us from being together forever.”

Application Ideas

Decide today to make the celestial kingdom your goal. Create a vision board or vision statement reflecting your decision and put it in a prominent place.
Spend some time studying and pondering the word “zeal.” You might include the 1828 Webster’s Dictionary definition of Zeal, and the resources in the index and topical guide. Brainstorm ways that you could show more zeal in keeping your covenants. Act on your ideas.
Ponder what daily repentance looks like in your life. If you have negative feelings or associations with repentance, pray diligently for a greater understanding and desire to repent.
Choose one of the talks Elder Christofferson quotes and incorporate it in your study.

The post Consider Conference: The Testimony of Jesus appeared first on FAIR.

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On this episode, Brian Hales joins us to discuss the history and significance of the crowning ordinance of the temple.

Brian C. Hales is the author or co-author of several books dealing with Joseph Smith and plural marriage, and runs the website JosephSmithsPolygamy.org. He is also the author of several articles dealing with the origin of the Book of Mormon.

Jacob Crapo was born and now resides in Las Vegas, Nevada. He served his mission in Upstate New York and was an ordinance worker in the Las Vegas Temple. One of Jacob’s dreams is to help build a temple. He is an electrician by trade but his real passion is helping others access the powers of heaven.

The post Cornerstone: A FAIR Temple Preparation Podcast – Episode 6: Temple Sealings with Brian Hales appeared first on FAIR.

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Choosing Liberty and Eternal Lifeby Autumn Dickson

In the chapters for this week, we find Lehi’s family in the promised land and Lehi is dying. He knows he is dying and decides to share some last messages with his family. He pleads with Laman and Lemuel to get it together, blesses his grandchildren to be protected from bad influences, encourages the others to do what’s right, and prophesies of future events. He also shares essential doctrines.

One of these doctrines is a huge focus in the Come Follow Me manual this week as well as the huge focus for my post.

2 Nephi 2:27 Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself.

I have taught about grace and works and the atonement of Jesus Christ many times. And yet, I feel like Lehi has taught about these topics in a way that illuminates my understanding further. Not to mention, he did it in a single sentence.

They are free to choose liberty and eternal life through the great Mediator of all men.

This is a fantastic way to teach grace and the role of works in the Plan of Salvation.

A multiple choice test

I want you to imagine for a second that choosing the Celestial kingdom was occurring on a multiple choice test. There is only one question. This is how I imagine it would look like:

What do you want?
1. Liberty and eternal life
2. Captivity and death

It sounds simple to the point of silliness, but I want you to think about it in this manner. Without Jesus Christ, the test would look like this.

What do you want?
1. Captivity and death

And that is why salvation is a gift. No matter how often we would have chosen to do what’s right, no matter how much we would have changed, no matter how much we would have gotten glimpses of what eternity is supposed to be like in moments with our family and friends, it would have been out of reach. Without the Savior, Heavenly Father could not have given us eternal life without spurning justice and ceasing to be God and newsflash…that would mean there was no heaven to be had. The price had to be paid, and Christ was the only one who could pay it. Because of Christ’s sacrifice, the option for eternal life was now available to us. The option was unlocked for us. It was a gift to us.

That is why we, as Latter-day Saints, believe in grace. That is why we believe salvation was given to us freely. We didn’t pay for that option to show up. Christ gave the option of salvation to us; He didn’t have to give it and He dearly wants to give it.

And yet, it is still a choice.

The “works” portion

This week, I sat down and watched “Prince of Egypt” with my kids. Phenomenal movie. Please watch it. I feel the Spirit every time.

Anyway, as I’ve been pondering this specific principle this week (i.e. Christ providing the option for us to choose eternal life), the “Prince of Egypt” movie hit me differently. There is a part where the Egyptians come chasing after the Israelites, and the Israelites are trapped at the sea. Moses, as a type of Christ, parts the water thereby providing a way for escape for the Israelites. The option for liberty appeared because of the power of Christ.

And yet, the Israelites still needed to choose to take the option. Christ didn’t transport them onto the other side of the sea; He merely made liberty available. Can you imagine the silliness of the Israelites cheering on the shore, ecstatic that the waves had parted and then just sitting there? Can you imagine them praising the Lord for parting the sea and then choosing to camp on the shore until they were slaughtered by the Egyptians or brought back into captivity?

Christ provided the option, but He won’t force us to move forward. He won’t force us to live an eternal life (which, by the way, starts today if we want). He can’t force us to live in a manner that allows for us to feel the peace and happiness He offers.

Some may argue that belief is all that is required, but I believe that eternal life isn’t bestowed. It’s something you grow into. And yet, Latter-day Saints still believe it’s a free gift because Christ paid the price for that option to become available to us..

Walking through the sea

I simplified our choice of liberty and eternal life earlier with my test question, but I did that in order to highlight grace and the principle of Christ providing an option that was not there beforehand. It’s easy to circle “Liberty and eternal life” on a test, but choosing it in real life is a little more involved than that.

I’ve talked often about growing into an eternal life, about progressing to become like our Heavenly Father rather than believing that heaven is something that simply descends upon us. Integrity, charity, and humility aren’t just arbitrary traits that Heavenly Father chose because He thought it would make us better worshippers. In actuality, these are traits that make us feel the happiness and peace that He feels. They are traits that make us feel happy with ourselves and enable us to have heavenly relationships. I could talk a lot about the importance of pushing ourselves to grow into eternal life. I could wax long about the blessings of feeling these qualities within yourself, but I believe there is another part of choosing liberty and eternal life that is equally important to our peace and happiness and ability to grow into eternal life.

Eternal life is not just about becoming like our Heavenly Parents; it’s about being with Him and our Heavenly Mother again. We may not fully comprehend the import of that concept, but there was a time when we loved and felt loved by Them. If we could taste of that mutual love again, we would understand why living with Them would equate to an eternal life.

Consciously choosing to live a life like our Eternal Parents enables us to feel happiness and begin our eternal lives now. Consciously choosing eternal life today also means inviting our loving Parents and Savior into our lives and developing a relationship with Them now. This can be accomplished through a little phrase found in the same verse we read earlier, namely, “…through the great Mediator of all men.” To be a Mediator means to reconcile two parties. The Savior provides the opportunity for us to be reconciled and united with our Heavenly Parents. But just like with any other part of eternal life, He simply provided the opportunity. We are the ones who have to walk through the sea.

There are many things that can keep us from feeling that relationship with our Heavenly Parents. We are very aware that conscious rebellion and laziness can keep us from feeling this precious relationship, but there are also more subtle tactics from Satan that keep us from Them. A belief that we are unworthy, holding onto guilt longer than is needful, and perfectionism are all subtle tactics BUT THEY ARE STILL FROM SATAN. For some reason, it may feel oddly righteous to believe we are too unworthy to approach our Heavenly Father, but nothing could be farther from our Heavenly Father’s desires. He misses us. He feels cheated when we keep ourselves from Him.

Satan would do anything to keep you from believing that you have Parents who are perfectly supportive, perfectly coaching, perfectly pushing us to become as They are because Satan knows the absolute power of that belief.

Satan knows that if we learn how much our Heavenly Parents love us, we will find the happiness and peace that is available in eternity. And if we find that happiness and peace and love, we will find the motivation and power necessary to become like them. Following the gospel will no longer feel punishing; it will be freeing and powerful, and we will crave it.

Christ provided the opportunity for us to develop that relationship by paying the price that kept us from Them. However, it will never be enough to camp on the shore. We will constantly be plagued by fears of the enemy and there will not be any growth. If we camp on that shore and keep ourselves from Them, we will likely be taken over by the adversary just like the Israelites would have been if they hadn’t walked through the Red Sea.

We have to throw off Satan. We have to choose to mentally shun him and send him away. We have to walk through the sea, not only by living the commandments, but by actively choosing to trust in Their love for us.

Trusting Their love is an act of faith; we may not see it ahead of time. Maybe you don’t feel Their love for you yet. We may have to act before we can feel it. However, if we choose to act as though they love us, if we choose to change our thoughts and beliefs about ourselves according to the love we’ve been taught about, that act of faith will start to grow and grow and grow until it fills us and we know it is true.

That is what it means to choose liberty and eternal life, and it is all made possible by a loving Savior.

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2023 October General Conference, Saturday Morning Session

Kingdoms of Glory
President Dallin H. Oaks, First Counselor in the First Presidency

Main Points

Our church is different from other Christian churches because we have the fullness of the doctrine of Jesus Christ.
The kingdom of glory we desire to inherit is manifested through our choices.
The observation of eternal law, ordinances and covenants lead to the development of godly attributes. Godly attributes are necessary to realize divine potential.
Eternal marriage will ultimately be available to all the faithful.
We get to choose which kingdom we want to inherit.
We qualify for eternal life through a process of conversion.

Gospel Principles taught

Our Father in Heaven, Jesus Christ, Agency, the Atonement, Obedience, the Family Can be Eternal, Eternal Marriage, Temple Work, Millennium, Final Judgement, Exaltation

Gospel Doctrine taught

The Plan of Salvation, the Atonement of Jesus Christ, the Restoration, Prophets and Revelation, Ordinances and Covenants, Marriage and Family, Commandments, Three Degrees of Glory, the Plan of Salvation, Exaltation/Godhood, Agency, the Covenant Path

Scriptures

Doctrine and Covenants 88:36, Doctrine and Covenants 88:23, Doctrine and Covenants 88:22, Doctrine and Covenants 76:89, Doctrine and Covenants 76:82, 103, Doctrine and Covenants 76:79, Doctrine and Covenants 76:77, Doctrine and Covenants 76:75, Doctrine and Covenants 76:62, Doctrine and Covenants 76:56, 58, Doctrine and Covenants 76:43, Doctrine and Covenants 29:11, Doctrine and Covenants 138:57–59, Doctrine and Covenants 132:19–20, Doctrine and Covenants 131:1, 1 Corinthians 11:11, 1 Corinthians 15:40, 1 Corinthians 15:40, 1 Corinthians 15:40, 1 Corinthians 15:40, 1 Corinthians 15:41, JST, 1 Corinthians 15:40, JST, 1 Corinthians 15:40, Ephesians 4:13, Hebrews 12:2, John 14:2, John 15:4–7, 10, Alma 34:32, Moroni 6:4, Abide, The Family Proclamation

Related talks:

The Challenge to Become

“Come, Follow Me”

Works Cited:

Russell M. Nelson, Heart of the Matter (2023)

Chapter 46: Redeeming Our Dead through Temple Service

Look for Jesus Christ:

Testimony of Christ.
- My dear brothers and sisters, I testify of the truth of these things. I testify of our Lord Jesus Christ, “the author and finisher of our faith,” whose Atonement, under the plan of our Father in Heaven, makes it all possible, in the name of Jesus Christ, amen.
Description of His Teachings.
- “In my Father’s house are many mansions.” Christ taught that there isn’t just a heaven for the righteous and eternal suffering in hell for everyone else.
- the Lord’s teachings and commandments were given that we may all attain “the measure of the stature of the fulness of Christ.”
Description of His Atonement.
- Christ “glorifies the Father, and saves all the works of his hands”
- Because of Jesus Christ and His Atonement, when we fall short in this life, we can repent and rejoin the covenant path that leads to what our Heavenly Father desires for us.
- Through Christ’s sacrifice, the dead who repent will be redeemed and are heirs of salvation.
Description of His relationship with us.
- (At) the Final Judgment of the Lord Jesus Christ… our loving Savior… will send all the children of God to one of these kingdoms of glory according to the desires manifested through their choices.

Inspiring Words & Phrases

It is not even enough to be convinced of the gospel; we must act so that we are converted by it. In contrast to other preaching, which teaches us to know something, the gospel of Jesus Christ challenges us to become something.
We must act.
We qualify for eternal life through a process of conversion.
Our Heavenly Father loves all His children so much that He wants us all to live in a kingdom of glory forever. Moreover, He wants us to live with Him and His Son, Jesus Christ, eternally.
“…All the children of God… will ultimately inherit one of three kingdoms of glory, even the least of which ‘surpasses all understanding.’”
Exaltation in the celestial kingdom—is the focus of The Church of Jesus Christ of Latter-day Saints.
The purpose of this restored Church is to prepare God’s children for salvation in the celestial glory and, more particularly, for exaltation in its highest degree.
The mortal family relationship [is] where the most important part of our eternal development can occur.
The Final Judgment is not just an evaluation of a sum total of good and evil acts—what we have done. It is based on the final effect of our acts and thoughts—what we have become.
The commandments, ordinances, and covenants of the gospel are not a list of deposits required to be made in some heavenly account. The gospel of Jesus Christ is a plan that shows us how to become what our Heavenly Father desires us to become.
We have a loving Heavenly Father who will see that we receive every blessing and every advantage that our own desires and choices allow.

Lists

Unique doctrines and practices of the Church of Jesus Christ of Latter-day Saints:

Heavenly Father loves all His children so much that He has prepared a way for all to live in a kingdom of glory forever
The revealed commandments and covenants that offer all the children of God the sacred privilege of qualifying for the highest degree of glory in the celestial kingdom.
We know from modern revelation that “all kingdoms have a law given” and that the kingdom of glory we receive in the Final Judgment is determined by the laws we choose to follow in our mortal journey.
We teach that “gender is an essential characteristic” because eternal marriage is between a man and a woman
The process of measuring up to the stature of the fullness of Christ requires more than knowledge
Missionary work, repentance and redemption continue in the Spirit world.
The Millennium will be a time to perform ordinances for those who didn’t receive them in mortality.

The Plan of Salvation:

Gives us the teachings and opportunity to make choices that assure us of the destiny and life we choose
Provides “many mansions”: three kingdoms of glory
Is God’s plan of happiness for His children
Begins with our life as spirits before we were born
Reveals the purpose and conditions of our chosen journey in mortality
Reveals our desired destination after our mortal journey
Enables all of God’s children to inherit a kingdom of glory where they will be comfortable
Is founded on eternal truth
Requires that exaltation can be attained only through faithfulness to the covenants of an eternal marriage between a man and a woman in the holy temple
Prepares kingdoms of glory that are suited to the laws individuals choose and can comfortably keep
Is a plan that completely honors your agency

Truths we know about the premortal spirit world, mortality and the next life:

Salvation is an individual matter
Exaltation is a family matter
We have a loving Heavenly Father
He will give us every blessing & advantage our desires and choices allow
Heavenly Father won’t force anyone into a sealing relationship against their own will

The Celestial Kingdom:

Is likened to the glory of the sun
Contains three levels; the highest level is “exaltation in the Celestial Kingdom”
The inhabitants of this kingdom:
- Receive the fullness of God the Father
- Are gods
- Are faithful to the covenant of eternal marriage
- Have chosen to keep the law of a celestial kingdom
Is the focus of the commandments and ordinances of the Church of Jesus Christ of Latter-day Saints.

The Terrestrial Kingdom:

Is likened to the glory of the moon
Is comparable to the popular concept of heaven
The inhabitants of this kingdom:
- Receive the presence of the Son, Jesus Christ
- Were honorable in mortality
- Were blinded by the craftiness of men in mortality
- Were not valiant in the testimony of Jesus

The Telestial Kingdom:

Is likened to the glory of the stars
Is where the wicked abide, after they have suffered for their sins
The inhabitants of this kingdom:
- Have rejected the Savior
- Have observed no divine limits on their behavior

Equations

Obedience to eternal laws, ordinances and covenants = development of godly attributes
The development of specific godly attributes = realization of divine potential
Divine potential = exaltation in the highest degree of the celestial kingdom
Conversion = a profound change of nature

Invitations/Challenges

The proclamation on the family clarifies the requirements that prepare us to live with God the Father and His Son, Jesus Christ.

Blessings/Promises

Eternal marriage will ultimately be available to all the faithful.
The mortal family relationship [is] where the most important part of our eternal development can occur.

Apologetics:

The 1995 proclamation on the family is not a changeable statement of policy but is founded on irrevocable doctrine.
There is much we do not know about the three major periods in the plan of salvation and their relationship to one another: (1) the premortal spirit world, (2) mortality, and (3) the next life.
We also know that He (Heavenly Father) will force no one into a sealing relationship against his or her will. The blessings of a sealed relationship are assured for all who keep their covenants but never by forcing a sealed relationship on another person who is unworthy or unwilling.

Application Ideas

Find new ways to bond with members of your family to make sure Exaltation becomes (or stays) a family matter.
At the end of every week, reflect on and journal things you’ve done to continue your conversion process, and list new things you can do in the next week to continuously improve.
List the ways you’ve used the Atonement in your life and look for patterns that help you strengthen your understanding of and appreciation for our Savior’s mercy.
Spend time in the temple or working on preparing family names for temple work. Consider how this time will bless both you and them in the eternities.

The post Consider Conference: Kingdoms of Glory appeared first on FAIR.

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Okay, guys, the topic this week is on failed prophecies from the latter-day prophets, but only one of these four quotes he gives is actually a prophecy, and it didn’t fail.

The author, Thomas Faulk, also uses an incorrect word as the title, so I corrected it. I won’t correct his usage going forward in the portions I quote from him, but I will be using the correct word myself. So, just to clear up any confusion this flipping between spellings may cause for those who don’t know the difference, “prophecy” and “prophesy” are two completely different words. A “prophecy” is a prediction from an oracle of God that has already been given, such as those given by Joseph Smith and Brigham Young. To “prophesy” is to give that prediction in the present tense. It’s an action, something somebody is currently doing. There’s only one letter’s difference between them, but they have different meanings and different pronunciations. I’m not trying to beat up on him for the error, because Heaven knows I’ve made my fair share of typos in this series. But in this case, I think the distinction is important. Also, I really don’t want to confuse anybody by constantly flipping back and forth between the two words.

This one gets into the weeds a bit, particularly on the first quote. There’s also a lot of misunderstanding on what a prophecy is, and what prophets are, from how it looks to me. I may take next week to discuss the role of prophets and our expectations about them, because a lot of people seem to misunderstand what a prophet actually is. They expect every word out of their mouths to be correct in every situation, and that just isn’t the case. I think a discussion about the nature of prophets and prophecy would be pretty beneficial, so right now, at least, I’m leaning in that direction.

Anyway, Faulk introduces this section like this:

While reading through History of the Church, Journal of Discourses, books by past prophets and historical Mormon periodicals, I would occasionally come across prophesies that didn’t quite make sense.

I know I hammer on the reliability issues with things like the Journal of Discourses and History of the Church, but it really is important to understand what these collections are and how they were created.

The History of the Church was collected from mostly second- and thirdhand account that were then rewritten into Joseph Smith’s voice, as if he was the one saying them. This was started under the direction and oversight of Joseph himself, though not finished until well after his death, and it is a solid, reliable source overall. It was a common scribal practice of the day, and they weren’t doing anything without his permission and approval. There are problems with some of the content, and it’s not perfect. But overall, it’s a decent source. There are many things in it that Joseph did not personally say, but if you know that going into it and you know how and where to source the original documents being paraphrased, this history collection is a good starting point. It’s just not guaranteed to actually be Joseph’s words.

The Journal of Discourses is a bit different. Again, there is a lot of wonderful, true, beautiful doctrine contained inside. There is also a lot in it that isn’t accurate or true. The off-the-cuff sermons were transcribed word-for-word, then edited and altered according to the reporters’ wishes as they were prepared for publication. Sometimes, it was just a few sentences here and there that were reworded, removed, or added, but sometimes, it was lengthy passages. None of the sermons we still have the original transcripts for match 100% with what was published, and many of them have “significant” departures, to use the word of the woman who re-transcribed and compared all of them. Again, this was a common practice of the day, but the original speakers were often not given the chance to approve them before publication, and they did not always approve of the changes after reading the finished product, when it was too late to object. It’s a decent resource, but unless you have the original transcript to compare it to—and we don’t have many—you can’t assume that what you’re reading is actually the words of Brigham Young, Heber C. Kimball, or any of the other speakers. What you’re reading is often the words of the reporters instead.

Different time periods had different recording standards, and issues like these are common in historical documents. These people were using the common techniques from their day, and they didn’t do anything wrong according to what they were taught. But for us today, trying to look back on the past and cobble together an accurate understanding, it does create problems. Historians are trained on how to use sources like this and evaluate them for truthfulness and integrity. But the vast majority of us are not trained historians. I’m certainly not, so I had to learn all of this stuff as I went along.

I’m not saying these sources are wholly unreliable and untrustworthy. I think there’s real value in reading them. But when you do, understand going into it that you may not be reading actual words by actual prophets. You may be reading the inserted thoughts of someone you don’t know anything about, or you may be missing multiples paragraphs of context that would make it make more sense. It’s one of those instances when “caveat emptor” is sound advice.

So, with that in mind, let’s take a look at these quotes.

Joseph Smith
Reflecting on a revelation given to him in Sec. 130 of the Doctrine and Covenants:

“There are those of the rising generation who shall not taste death till Christ comes… I was once praying earnestly upon this subject, and a voice said unto me, “My son, if thou livest until thou art eighty-five years of age, thou shalt see the face of the Son of Man.” I prophesy in the name of the Lord God, and let it be written—the Son of Man will not come in the clouds of heaven till I am eighty-five years old. Then read the 14th chapter of Revelation, 6th and 7th verses—”And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God and give glory to Him, for the hour of His judgment is come.” And Hosea, 6th chapter, After two days, etc.,—2,520 years; which brings it to 1890.” (Joseph Smith, History of the Church, vol.5, p.336)

Joseph’s prophecy was mistaken in two ways: he did not live to be 85 years old and Jesus did not return in 1890.

There are a few different things being quoted and summarized, here. The first is D&C 130:14-17, which says:

14I was once praying very earnestly to know the time of the coming of the Son of Man, when I heard a voice repeat the following:

15Joseph, my son, if thou livest until thou art eighty-five years old, thou shalt see the face of the Son of Man; therefore let this suffice, and trouble me no more on this matter.

16I was left thus, without being able to decide whether this coming referred to the beginning of the millennium or to some previous appearing, or whether I should die and thus see his face.

17I believe the coming of the Son of Man will not be any sooner than that time.

Right off the bat, before we even look at the other sources, there are a few things worth pointing out. The first is that this is a conditional prophecy: if Joseph lives until he’s 85, he’ll see the face of Christ. Joseph didn’t live until he was 85, so the prophecy is moot. The second is that even Joseph didn’t know exactly what it meant. Did it mean that the Second Coming would happen when or after Joseph was 85, was it referring to a previous appearance he’d already had, or would Joseph die and then see Christ’s face? He didn’t know. The prophecy could have meant several different things, and Joseph wasn’t sure which one it was.

The second thing being quoted is the History of the Church, volume 5, pages 336-337:

Were I going to prophesy, I would say the end [of the world] would not come in 1844, 5, or 6, or in forty years. There are those of the rising generation who shall not taste death till Christ comes.

I was once praying earnestly upon this subject, and a voice said unto me, “My son, if thou livest until thou art eighty-five years of age, thou shalt see the face of the Son of Man.” I was left to draw my own conclusions concerning this; and I took the liberty to conclude that if I did live to that time, He would make His appearance. But I do not say whether He will make his appearance or I shall go where He is. I prophesy in the name of the Lord God, and let it be written—the Son of Man will not come in the clouds of heaven till I am eighty-five years old. Then read the 14th chapter of Revelation, 6th and 7th verses—”And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God and give glory to Him, for the hour of His judgment is come.” And Hosea, 6th chapter, After two days, etc.,—2,520 years; which brings it to 1890. The coming of the Son of Man never will be—never can be till the judgments spoken of for this hour are poured out: which judgments are commenced. Paul says, “Ye are the children of the light, and not of the darkness, that that day should overtake you as a thief in the night.” It is not the design of the Almighty to come upon the earth and crush it and grind it to powder, but he will reveal it to His servants the prophets.

Judah must return, Jerusalem must be rebuilt, and the temple, and water come out from under the temple, and the waters of the Dead Sea be healed. It will take some time to rebuild the walls of the city and the temple, &c. and all this must be done before the Son of Man will make His appearance. There will be wars and rumors of wars, signs in the heavens above and on the earth beneath, the sun turned into darkness and the moon to blood, earthquakes in divers places, the seas heaving beyond their bounds; then will appear one grand sign of the Son of Man in heaven. But what will the world do? They will say it is a planet, a comet, &c. But the Son of Man will come as the sign of the coming of the Son of Man, which will be as the light of the morning cometh out of the east.

Look at what Joseph is actually saying. He’s saying that, if he had to guess, it meant that the Second Coming would not happen before the year 1890, because there was too much still that needed to happen first. He also said that when it was coming, the prophets would be able to warn the valiant members of the Church to prepare for it, even if they didn’t know the exact hour. Well, he was right. The Second Coming didn’t happen before 1890. The signs haven’t all been fulfilled yet.

What did he mean when he said that some of the rising generation wouldn’t taste of death until Christ came? Well, we don’t know for sure. Maybe the Second Coming would have happened much sooner had Joseph actually lived until he was 85. Or maybe we don’t know what Joseph actually meant by “rising generation.” Did he mean the youth who were already alive at the time, or did he mean a coming generation? He didn’t specify. The idiom typically means those who are currently in their youth, but can we say with 100% certainty that’s how Joseph meant it? No. Can we say that this comment wasn’t also conditional on his surviving until he was 85? Nope.

The last thing quoted in Faulk’s comment was Hosea 6:1-3:

1Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.

2After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.

3Then shall we know, if we follow on to know the Lord: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latterandformer rainunto the earth.

This seems to be about repenting before the Messiah comes. Joseph’s quote appears to be equating the three days mentioned with 1,000 years each, the way the scriptures say. He said that 2,520 years after that prophecy was given would be the year 1890.

I don’t know the significance of it being 2,520 years, unless it’s referring to a prophecy by a Baptist minister named William Miller which some more fringe Christians believe in. Most do not—with good reason—but for a while between 1840-1845, it was quite the national craze in the United States. It was similar to Y2K, for those who remember what that was like. So, it would make sense that is in fact what Joseph was referring to, since it was a common theory of the day.

Discussion of this prophecy opens a can of worms I don’t really want to get into. I don’t want any mention of it by me to be seen as an endorsement either by myself or by FAIR, because it’s some extreme stuff. I’ll give a brief overview of the idea, but I want to be clear that I do not put any stock into this theory and I’m actually kind of surprised to see Joseph Smith alluding to it.

The basic gist is that there is some Biblical numerology that points to the number 2,520 as being indicative of the date of the Second Coming. This math is based on obscure passages from the books of Leviticus and Daniel. It claims that every 2,520 years, there’s a major event in Jewish history, such as the destruction of Jerusalem, etc., and that the final 2,520 year will culminate in the Second Coming of Christ to the Earth.

In Leviticus 26, Jehovah threatens several times to curse the Israelites seven times. Since the prophetic year of the Israelites is 360 days rather than 365 days, 7 x 360 = 2,520.

In Daniel 5, King Belshazzar and his cronies stole the temple wine and got drunk off of it, and praised their false gods at the expense of the God of Israel. Belshazzar then saw the hand of God writing the words “Mene, mene, tekel, upharsin” on the temple wall. Daniel interpreted that writing as basically meaning the end of the king’s reign, which happened immediately. The idiom “seeing the writing on the wall” for the moment you realize the inevitable end of something comes from this story. This is also where the phrase “you have been weighed, measured, and found wanting” comes from. That’s a rough translation of the phrase that over time, entered into colloquial speech.

However, the words are also a math equation. “Mene” is from “mina,” which is a weight of measurement equal to 50 shekels. So, “mene, mene” is 100 shekels. Tekel or “teqal” is another word for shekel, so it’s equal to 1 shekel. And “upharsin” means “to divide.” Half of 50 is 25. Therefore, the total amount of this equation is 126 shekels (50+50+1+25). Ezekiel 45:12 tells us that 1 shekel is worth 20 gerahs, so 126 x 20 = 2,520.

These two instances combined together have been taken by some to indicate that in the Bible, the number 2,520 means the end of an era, or sometimes being a portent of doom and destruction. So, in fringe circles, this can be a prophecy of the end of times or the Apocalypse. This is not mainstream today by any means, though in the early 1840s, it was.

This minister, William Miller, used this equation to predict the end of the world in early 1843. People across the country freaked out over the idea. When the Apocalypse didn’t happen, people began using other equations to extend the deadline every few months until the end of 1844. When it still never came, most people largely abandoned the belief and there are not many at all who still hold to the idea today.

What Joseph seemed to be saying in this quote from History of the Church is that not only was Miller’s math wrong, but that Christ would definitely not come in 1843 or 1844, and would actually not come until at least 1890. To me, it’s clear he wasn’t saying he believed this 2,520 prophecy. I think he was actually saying, “No, he’s wrong. Don’t panic because it’s not happening. When it does happen, the prophets will know it and I’ve been told it won’t happen this quickly.”

So, that is not a failed prophecy by any means. Miller’s prophecy is failed, but Joseph’s was fulfilled. The Second Coming did not happen in 1843-44, just like he promised it wouldn’t. And because Joseph died well before he reached the age of 85, the conditions placed on the verses in D&C 130 could not be fulfilled. That prophecy was rendered void the moment Joseph was murdered.

Faulk continues:

Prominent early saint, Elder Oliver B. Huntington, lived with Joseph Smith in Kirtland, OH and served four missions for the Church. He wrote an article for The Young Woman’s Journal, the official magazine for the Young Ladies Mutual Improvement Association of the Church, recounting a teaching by Joseph Smith.

Oliver B. Huntington is the brother of Dimick and Zina Huntington, two other prominent early Latter-day Saints. He’s also an interesting character in his own right, and his autobiography is kind of a cool read.

“Nearly all the discoveries of men in the last half century have… contributed to prove Joseph Smith to be a prophet. As far back as 1837, I know that he said the moon was inhabited by men and women the same as this earth, and that they live to a greater age than we do – that they live generally to near the age of a 1,000 years. He described the men as averaging near six feet in height, and dressing quite uniformly in something near the Quaker style.” (Joseph Smith – The Young Woman’s Journal, vol. 03, no. 6, March 1892. http://contentdm.lib.byu.edu/cdm/ref/collection/YWJ/id/11651)

This is not a prophecy, and there’s no way to attribute it to Joseph Smith. Huntington first wrote this down in his journal in 1881, and his source was not Joseph. It was Philo Dibble. So, not only was it first recorded 44 years after it was supposedly said, but he didn’t even hear it from the actual source. This article that Faulk cited is a thirdhand record that was given 55 years after the comment was supposedly originally made, and 11 years after Huntington first recorded mention of it in his journal. We have no idea whether Joseph actually said it or not.

If he did, it’s still not a prophecy. A prophecy, as we already discussed, is a prediction of a future event. This is just a statement of the possible present.

The article quoted goes on to mention that Huntington’s patriarchal blessing, which he says was given by Joseph Smith, Sr., said that one day he might serve a mission on the moon. The FAIR article cited above, however, quotes part of the blessing:

“[T]hou shalt have power with God even to translate thyself to Heaven, & preach to the inhabitants of the moon or planets, if it shall be expedient.”

We don’t know if that means literally that they were incorrectly talking about inhabitants of our moon or whether they were referring to an unnamed celestial body such as the spirit prison or the place where God dwells, or whether it was a metaphor of some kind, or what.

And according to Dan Vogel, who arrives at poor conclusions in my opinion but who is a solid researcher nonetheless, that blessing was given by Huntington’s father, not Joseph’s.

So, there’s at least one discrepancy in his recollections, which is to be expected half a century later. It’s entirely possible that Philo Dibble had discrepancies in his recollections too, when he passed them on to Oliver Huntington.

It was a fairly common belief at the time that the moon was inhabited. Hyrum Smith apparently believed the moon was inhabited, and Brigham Young apparently believed the sun was. So, it’s entirely possible that Joseph said it, and it’s entirely possible that he didn’t. Maybe he was talking about the inhabitants of the Celestial Kingdom or the city of Enoch. We don’t know enough about whatever prompted this memory of Dibble’s to say whether this was speculation on Joseph’s part, an actual vision that Dibble mistook for being the moon when it was really something else, or a false memory of Dibble’s that was distorted by time.

Either way, though, there is a very big difference between speculation and prophecy.

Brigham Young
“So it is with regard to the inhabitants of the sun. Do you think it is inhabited? I rather think it is. Do you think there is any life there? No question of it; it was not made in vain. It was made to give light to those who dwell upon it, and to other planets’ and so will this earth when it is celestialized.” (Brigham Young, Journal of Discourses, vol.13, p.271)

This one is just silly. The usual caveats about the Journal of Discourses aside, “Do you think it’s inhabited? I rather think it is,” is not prophecy. That is pure speculation. There’s no debating that. Brigham was giving an opinion, which he was allowed to do. He was not declaring a fact or announcing a new revelation or making a future prediction under the mantle of prophethood. We all have opinions, and some of those opinions are objectively wrong. That happens to all of us occasionally.

This is the quote in context:

I will tell you who the real fanatics are: they are they who adopt false principles and ideas as facts, and try to establish a superstructure upon, a false foundation. They are the fanatics; and however ardent and zealous they may be, they may reason or argue on false premises till doomsday, and the result will be false. If our religion is of this character we want to know it; we would like to find a philosopher who can prove it to us. We are called ignorant; so we are: but what of it? Are not all ignorant? I rather think so. Who can tell us of the inhabitants of this little planet that shines of an evening, called the moon? When we view its face we may see what is termed “the man in the moon,” and what some philosophers declare are the shadows of mountains. But these sayings are very vague, and amount to nothing; and when you inquire about the inhabitants of that sphere you find that the most learned are as ignorant in regard to them as the most ignorant of their fellows. So it is with regard to the inhabitants of the sun. Do you think it is inhabited? I rather think it is. Do you think there is any life there? No question of it; it was not made in vain. It was made to give light to those who dwell upon it, and to other planets; and so will this earth when it is celestialized. Every planet in its first rude, organic state receives not the glory of God upon it, but is opaque; but when celestialized, every planet that God brings into existence is a body of light, but not till then. Christ is the light of this planet. God gives light to our eyes. Did you ever think who gave you the power of seeing? who organized these little globules in our heads, and formed the nerves running to the brain, and gave us the power of distinguishing a circle from a square, an upright from a level, large from small, white from black, brown from gray, and so on? Did you acquire this faculty by your own power? Did any of you impart this power to me or I to you? Not at all. Then where did we get it from? From a superior Being. When I think of these few little things with regard to the organization of the earth and the people of the earth, how curious and how singular it is! And yet how harmonious and beautiful are Nature’s laws! And the work of God goes forward, and who can hinder it, or who can stay His hand now that He has commenced His kingdom?

He’s pretty clearly saying that God created everything for a purpose and that it didn’t happen by chance. Those who refuse to see God’s hand in the universe and the way everything works together are blind to reality. But he never declared it was a fact that people lived on the sun or the moon. He just said he “rather thinks” so.

Personally, I “rather think” that Thomas Faulk is a dishonest actor stretching words far beyond their definitions in an attempt to discredit the prophets of God. But again, that’s just opinion, not a declaration of fact or a future prediction given under the mantle of prophethood.

Joseph Fielding Smith
“We will never get a man into space. This earth is man’s sphere and it was never intended that he should get away from it. The moon is a superior planet to the earth and it was never intended that man should go there. You can write it down in your books that this will never happen.” (Joseph Fielding Smith, Doctrines of Salvation, 1954, vol.3, p.203)

On July 20, 1969 U.S. Astronauts are the first men to walk on the moon.

Yep, he said that at a stake conference in Hawaii, although it’s not in Doctrines of Salvation, volume 3. That’s because volume 3 was published in 1956, not 1954, and the statement in question was given in 1961.

Again, though, sloppy sourcing aside, this was clearly opinion, not prophecy. He believed it would diminish faith if men were to ever reach the moon.

There are two other things worth noting about this opinion. First, it was given in 1961, as I said. Joseph Fielding Smith did not become the President of the Church until 1970, nine years later. He was an apostle in 1961, and was called as a prophet, seer, and revelator, but he was not the leader of the Church. He was not authorized to give binding prophecies on behalf of the Church unless it was in agreement with the other members of the Quorum of the Twelve.

Second, when he was later asked about this after the moon landing, he reportedly said, “Well, I was wrong, wasn’t I?”

It is important to note that the report of his response came 40 years after it was supposedly given, and was a personal reminiscence of someone who was there. This reply is something we can’t definitively source, so take it with a grain of salt. He may well not have ever even said it. Just like with some of the other statements coming decades later as secondhand recollections, we do need to be cautious with accepting it as fact when we can’t confirm it. But, if true, it shows that he didn’t consider it a prophecy any more than I do.

So, of these four supposedly failed prophecies by prophets of the Church, only one was actually a prophecy, and it wasn’t failed. If taken to literally mean that the Second Coming would take place in 1890 if Joseph lived until that time, it was a conditional prophecy whose conditions were not met and was therefore not binding. If taken to mean that the Second Coming would not occur until after 1890, well, that’s a fulfilled prophecy because it hasn’t happened yet and we’re well beyond 1890. The other three quotes were opinion, and opinion, even when given by an apostle or prophet, is not binding on the members of the Church.

I know this post wandered off into some conspiracy theory content, and I know it got kind of weird. But I do think the context of the tangent was necessary to explain what Joseph was trying to say with that first quote. Otherwise, it’s easy to misunderstand the point the same way that Faulk did.

There are a lot of things that Heavenly Father and the Savior leave for us to work out on our own, after giving us the basics. This can naturally lead to speculation when we’re trying to fill in the gaps. Prophets and apostles are not immune to that tendency. In recent decades, our leaders have abandoned open speculation over the pulpit precisely because people were mistaking opinion for prophecy or settled fact. They’ve also taken great pains to clarify repeatedly what constitutes official doctrine and what does not.

Our critics constantly use that speculation by prior Church leaders as evidence that our church is not true. Please do not fall into the same trap that our critics do and mistake their opinion for revelation. We have to remember that they’re fallen human beings just like we are, and sometimes, they make mistakes. If we don’t allow them the grace to make those mistakes, it can do real harm to our testimonies when those mistakes happen. But the Atonement of Christ is bigger than that. It applies to prophets just as much as to the rest of us. Don’t hold these men to impossible standards they can’t possibly live up to. That isn’t fair to them, and it isn’t fair to you.

Sarah Allen is relatively new in her affiliation with FAIR. By profession, she works in mortgage compliance and is a freelance copyeditor. An avid reader, she loves studying the Gospel and the history of the restored Church. After watching some of her friends lose their testimonies, she became interested in helping others through their faith crises. That’s when she began sharing what she’d learned through her studies. She’s grateful to those at FAIR who have given her the opportunity to share her testimony with a wider audience.

The post Letter For My Wife Rebuttal, Part 25: Prophecies appeared first on FAIR.

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Hey, guys. Long time, no see! This week should hopefully mark the return of weekly segments of this blog series. My life has been insane this summer, and I apologize for being so absent. My dad was dying of pulmonary fibrosis, and then miraculously, got a new set of lungs a few weeks ago that saved his life. He just came home from the hospital a week ago, and is still very weak. During that same time period, I also had to move, and there were two FAIR conferences, work and family obligations, and boy drama to wade through. Some of you have asked why I’m still single—it’s because I’m a magnet for Crazy. Things do appear to finally be settling back down, though, thankfully.

Speaking of the two FAIR conferences, the digital one on the Book of Mormon was a lot of fun. The talks from that one will be put into a book which should be coming out soon. The videos are being released on the FAIR YouTube channel every other Wednesday, alternating with the talks from the main conference this past August.

We’ve already begun planning next year’s main conference, and it’s shaping up to be a great conference. We’re talking about changing things up a bit with some interesting new ideas, and I will be presenting for the first time. I think I’ll be speaking on ways to navigate a faith crisis, or helping loved ones work through theirs. This will probably include subtopics like responding to anti-LDS material, studying with the Spirit, evaluating sources, and reputable resources you can turn to help you find answers to your questions. It’s a topic I’m passionate about, and unfortunately, it needs to be addressed often. It’s still very much up-in-the-air, though, as I’m still praying about what to say. I hope all of you can either come to the conference in person or catch it online afterward, because there are always some excellent talks at those conferences.

In addition to this series and that presentation next summer, I have an exciting new project in the works for FAIR that I’ll be doing alongside some of my friends, Jennifer Roach and Zachary Wright. We aren’t ready to talk about it openly yet, but if you follow me on Facebook, you probably saw me ranting recently about some of the more frustrating research the project required. We’ll have some trailers out at the beginning of the year, and hope to launch the project in February.

My lovely friend DeLayna is also planning a project that I’m very pleased with. It’s still in the early stages, but I really love and admire her, and can’t wait to see what she comes up with. So, keep your eyes open, because there are a lot of fun, exciting new projects coming to FAIR over the next year!

We also just lost our dear President Ballard. I just wanted to take a brief moment to share my love and gratitude for him. He has been an Apostle and member of the Quorum of the Twelve for as long as I can remember, as he was called just a few weeks before my fifth birthday. It absolutely will not be the same without him. He was a quiet, steady presence in my life, and he will be greatly missed. His last testimony of the Restoration, given last month at General Conference, was beautiful. I look forward to the day when we can all see him and learn from him again.

So, with all of that being said, let’s dive in, shall we?

This week, the Letter For My Wife moves into discussing blood atonement. This is one of my favorite “weird” doctrines, just because it led to so many ridiculous myths about our ancestors. Some of those myths are horrifying and some are hilarious, but all of them are absurd.

Thomas Faulk begins with a quote from Joseph Fielding Smith:

“Joseph Smith taught that there were certain sins so grievous that man may commit, that they will place the transgressors beyond the power of the atonement of Christ. If these offenses are committed, then the blood of Christ will not cleanse them from their sins even though they repent. Therefore their only hope is to have their bloodshed to atone, as far as possible, in their behalf. This is scriptural doctrine, and is taught in all the standard works of the Church.” (President Joseph Fielding Smith, Doctrines of Salvation, 1954, vol. 1, pp.135-136)

Yes, he did say this. What Faulk doesn’t say is that the passages before and after this paragraph list different scriptures and expound teachings that discuss capital punishment for those who know the commandments of Christ and still commit murder.

While today, we disagree with the phrasing that anyone could be “beyond the power of the atonement of Christ,” we do know from the example of King David that there are sins we can commit that mean we will lose some of the glory we may have qualified for had we not committed them. David was fully forgiven for his sins, but some of the blessings he would have received in his exaltation were conditional. That seems to be what President Smith was talking about here in this section of the book.

This is a common interpretation of blood atonement, and it’s important to understand that during the second half of the 1800s when this kind of rhetoric was common, it was exaggerated and meant to encourage repentance and to keep outsiders hostile to the faith from staying in Utah territory. Brigham Young and other leaders at the time specifically said not to practice it, and always encouraged repentance rather than vigilante justice. It was a rhetorical device. While some individuals may have taken matters into their own hands in a few instances, this was not sanctioned by the Church. The state execution of John D. Lee for his role in the Mountain Meadows Massacre is cited by some as an example of blood atonement, but again, that was capital punishment more than anything else.

The idea behind blood atonement is that, when you murder someone, you can’t make restitution for that because you can’t restore someone’s life to them. So, you would voluntarily allow your own blood to be shed by the government as a way to repent for what you’d done. Obviously, we can’t atone for our own sins, only Christ can do that. But the 1828 Webster’s Dictionary entry for “atone” talks a lot about making amends for something you’ve done and answering for your actions. Those are both necessary parts of the repentance process.

Brigham Young took the doctrine of blood atonement even further. While Joseph might have emphasized the practice of blood atonement against sinful Mormons, Brigham inspired his followers to murder in God’s name both Mormons and non-Mormons alike.

That is a pretty tall claim, and Faulk doesn’t do much to back it up. During the Utah War, there were certainly killings in defense and out of necessity, as in all wars. There were executions of spies and informants, and there were harsh judgments made that might not have been made during a period of peace. But that’s a far cry from saying that a prophet of God was calling for premeditated murder in God’s name.

The Saints who came West and settled Utah and other surrounding areas were not living in a Rage Against the Machine song. There was not widespread “killing in the name of” going on, and Brigham Young was certainly not calling for it over the pulpit.

He was employing a rhetorical device common during periods of religious “Great Awakenings” called hellfire or fire-and-brimstone preaching. The basic idea was using exaggerated and terrible imagery to scare someone straight. It was popular during both the First and Second Great Awakenings, but much less so now. It’s strange to our ears today, but it was very common in the 1800s.

Most of the following quotes are taken from the Journal of Discourses, so the usual caveats about the accuracy and reliability of the JoD apply to them all.

Brigham Young
“Suppose you found your brother in bed with your wife, and put a javelin through both of them. You would be justified, and they would atone for their sins, and be received into the Kingdom of God. I would at once do so, in such a case; and under the circumstances, I have no wife whom I love so well that I would not put a javelin through her heart, and I would do it with clean hands…. There is not a man or woman, who violates the covenants made with their God, that will not be required to pay the debt. The blood of Christ will never wipe that out, your own blood must atone for it.” (Brigham Young, Journal of Discourses, vol.1, pp.108-109)

You can read this quote in context here, but these all say basically the same thing so I’m going to address them all at once at the end of the batch.

“All mankind love themselves, and let these principles be known by an individual, and he would be glad to have his blood shed. That would be loving themselves, even unto an eternal exaltation. Will you love your brothers and sisters likewise, when they have committed a sin that cannot be atoned for without the shedding of their blood? Will you love that man or woman well enough to shed their blood? I could refer you to plenty of instances where men have been righteously slain, in order to atone for their sins.” (Brigham Young, Journal of Discourses, vol. 4, pp.219-20)

Again, you can read this full talk here.

“There are sins that men commit for which they cannot receive forgiveness in this world, or in that which is to come, and if they had their eyes open to see their true condition, they would be perfectly willing to have their blood spilt upon the ground, that the smoke thereof might ascend to heaven as an offering for their sins; and the smoking incense would atone for their sins, whereas, if such is not the case, they will stick to them and remain upon them in the spirit world … I know, when you hear my brethren telling about cutting people off from the earth, that you consider it is strong doctrine; but it is to save them, not to destroy them.” (Brigham Young, Journal of Discourses, vol.4, p.53)

To read this one in context, you can find the talk here.

“This is loving your neighbor as ourselves; if he needs help, help him; and if he wants salvation and it is necessary to spill his blood on the earth in order that he may be saved, spill it.” (Brigham Young, Journal of Discourses, vol.4, p.220)

And this one, which is from the same talk as the second quote, can be found here.

Now, despite the exaggerated nature of the rhetoric, he was not saying that we should murder other members of the Church whom we know are sinning. In fact, just a few paragraphs before this comment, Brigham said:

“And I will say that the time will come, and is now nigh at hand, when those who profess our faith, if they are guilty of what some of this people are guilty of, will find the axe laid at the root of the tree, and they will be hewn down. What has been must be again, for the Lord is coming to restore all things. The time has been in Israel under the law of God, the celestial law, or that which pertains to the celestial law, for it is one of the laws of that kingdom where our Father dwells, that if a man was found guilty of adultery, he must have his blood shed, and that is near at hand. But now I say, in the name of the Lord, that if this people will sin no more, but faithfully live their religion, their sins will be forgiven them without taking life.”

He was saying that we should remain true to our covenants and utilize the Atonement in our lives. Moreover, we should not just be concerned with ourselves and our families, but should love our brothers and sisters in the Gospel enough to help them repent of their sins, too. We should work together to keep all manner of sin out of our societies.

There are some sins we can commit that, if left unrepented for, can have serious eternal consequences, not just for ourselves but for others. Sometimes, those sins require a temporary removal from the membership of the Church of Christ. This is both for our own protection (our covenants are canceled so that if we backslide, we won’t be held responsible to the same degree that we would otherwise) and for the protection of the rest of the Saints (so that we don’t pull others away with us).

It’s a meme in our society today that a true friend is one who would help you bury the body after you commit a terrible sin. In reality, a true friend is one who would help you repent and make amends to the best of your ability.

Obviously, that doesn’t mean we should murder each other to speed along the repentance process, but that was the analogy that Brigham Young used to make this point. We shouldn’t tolerate and approve of sin, but help each other eradicate it from our lives. We should support and encourage each other to become the best versions of ourselves that we can be, to stretch and grow and to become as sanctified as it’s possible for a fallible mortal being to become. A real friend would help you become that person, not help you run from it.

Along with Porter Rockwell, William Hickman was bodyguard to Joseph Smith then Brigham Young. In his autobiography, Hickman confessed that he was often tasked by Brigham to take the lives of men.

“I found him, used him up, scalped him, and took his scalp to Brigham Young … He took it and thanked me very much. This was my first act of violence under the rule of Brigham Young.” (William Hickman, The Autobiography of William Hickman, Brigham’s Destroying Angel: The Life Confessions and Startling Disclosures, Salt Lake City, 1872, p.47)

After feeling remorse later in his life, Hickman confessed his crimes to R. N. Baskin, mayor of Salt Lake City and member of the Utah Supreme Court. Justice Baskins states,

“The Danites were an organization in the Mormon church. Its existence was stated by Bill Hickman in his confession made to me. He stated that the members were bound by their covenants to execute the orders of the priesthood, and that when a direct order or intimation was given to ‘use up’ anyone, it was always executed by one or more of the members. Hickman confessed to me that he personally knew of thirteen persons having been murdered, some of them by him … that at one time he murdered a man by the name of Buck at the personal request of Brigham Young.” (R.N. Baskin Reminiscences of Early Utah, 1914, p150)

William “Wild Bill” Hickman was a pretty controversial figure in Utah history. He served under Brigham Young during the Utah War, but later led a gang of horse thieves and murderers, was denounced by Brigham, wrote a tell-all book exaggerating his exploits and naming Brigham as the mastermind behind all of them, and was excommunicated over it all.

Taking his words at face value when he was known to exaggerate his crimes and Brigham’s involvement in them is poor scholarship. Obviously, not all sources who are critical of the Church are wrong in everything they say. There are certainly some things in his book that are true, just like there are some things that are true in William Chase’s book and in Ann Eliza Webb Young’s book. But just like in both of those other books, there are also a lot of things in Hickman’s book that are untrue. You can’t just accept everything he says uncritically if you want to find out the truth.

According to a biography on Hickman by Hope Hilton, there was some correspondence between Hickman and Young after the excommunication. Hickman was looking to secure a railroad contract, while Brigham wanted a confession and an apology, and offered rebaptism if Hickman would meet those terms. Hickman claimed ignorance of any wrongdoing at the time, though according to his descendants, he did later admit to lying over Young’s involvement. He was eventually rebaptized by proxy in the mid-1930s, some 50 years after his death, on the strength of that apparent confession.

While it’s impossible to know exactly how much of his story is exaggerated, we know for a fact that some portions of his autobiography are exaggerated. If the Church leadership had evidence to believe that he had confessed to lying about Brigham and eventually rebaptized him because of that confession, why should we believe those earlier accusations instead? That doesn’t make any sense.

Heber C. Kimball
“If men turn traitors to God and His servants, their blood will surely be shed, or else they will be damned, and that too according to their covenants.” (Heber C. Kimball, Journal of Discourses, vol.4, p.375)

I’m going to do the same thing with Heber C. Kimball’s quotes and give you the links to read them in context, then discuss them all at the end. This quote from comes this talk.

“Judas was like salt that had lost its saving principles—good for nothing but to be cast out and trodden under foot of men…. It is so with you, ye Elders of Israel, when you forfeit your covenants…. I know the day is right at hand when men will forfeit their Priesthood and turn against us and against the covenants they have made, and they will be destroyed as Judas was.” (Heber C. Kimball, Journal of Discourses, vol.6, pp.125-26)

This quote can be read in context here.

“These are my views, and the Lord knows that I believe in the principles of sanctification; and when I am guilty of seducing any man’s wife, or any woman in God’s world, I say, sever my head from my body.” (Heber C. Kimball, Journal of Discourses, vol.7, p.20)

And this one can be found here.

With these three, the first two quotes are talking about something completely different than the last one is. Faulk lumps them all together here as they’re talking about the same thing for some reason. The first two are about how the enemies of the Church of Christ will one day have to face the consequences of their actions. Unless they repent they will be destroyed, whether physically or symbolically, according to the Lord’s promises. That’s obviously not something we want to happen to anyone, but unfortunately, some people earn that reward.

The final quote was Heber saying that he would rather die than fail to live up to his covenants. The entire talk about was standing strong and apart from the rest of the world, and living up to our responsibilities as children of God. We have been called to a righteous calling, and it takes sacrifice and dedication. But if we fall short and succumb to the temptations of the world, and we fail to repent whenever that happens, we disappoint our Father and we potentially lose some of our blessings. When we take the Lord’s great sacrifice in vain, there are eternal consequences for that. Heber would rather lose his life than his integrity. That’s something to admire, not something to attack.

Jebediah M. Grant
“I say, there are men and women that I would advise to go to the Presidency immediately, and ask him to appoint a committee to attend to their care; and then let a place be selected, and let that committee shed their blood. We have amongst us that are full of all manner of abominations, those who need to have their blood shed, for water will not do, their sins are too deep a dye … I believe that there are a great many; and if they are covenant breakers we need a place designated, where we can shed their blood … Brethren and sisters, we want you to repent and forsake your sins. And you who have committed sins that cannot be forgiven through baptism, let your blood be shed, and let the smoke ascend, that the incense thereof may come up before God as an atonement for your sins, and that the sinners in Zion may be afraid.” (Apostle Jebediah M. Grant, 2nd counselor to Brigham Young, Journal of Discourses, vol.4, pp.49-51)

This quote can be read in context here, in a talk fittingly titled “Rebuking Iniquity.” This talk goes directly after those hypocrites who engage in all manner of things that are against the commandments, including attacking the Church, but who come to meetings on Sundays and claim to be faithful, recommend-holding members of the ward. We all know people like that. They even have a name on Reddit: PIMO, or “physically in, mentally out.” The Savior had some pretty harsh words for hypocrites during His earthly ministry, too.

President Grant was saying that we needed to stay vigilant against those wolves in sheep’s clothing, to keep them from preying on the vulnerable among us. Was his phrasing sharper than what you’re likely to hear today? Yes. Was his ultimate message any different from talks we hear today? No. We all know what’s eventually going to happen to those who spend their time trying to lead the Saints away from God, especially those who do so in secret.

Joseph Fielding Smith

“Joseph Smith taught that there were certain sins so grievous that man may commit, that they will place the transgressors beyond the power of the atonement of Christ. If these offenses are committed, then the blood of Christ will not cleanse them from their sins even though they repent. Therefore their only hope is to have their blood shed to atone, as far as possible, in their behalf. This is scriptural doctrine, and is taught in all the standard works of the Church.” (Joseph Fielding Smith, Doctrines of Salvation, 1954, vol.1, pp.135-136)

This is the same quote from Joseph Fielding Smith he quoted before, so we’ve already covered this.

This is horrifying!

Why? Obviously, it’s not rhetoric we employ today. There’s a reason why Church leaders today are a lot more cautious in their phrasing, and it’s because people like Thomas Faulk deliberately misconstrue their meaning. But there’s nothing horrifying about understanding that people taught lessons differently 150 years ago than they do today.

Lives have been taken under the direction of the Church and in the name of the Lord.

Name one. You’ll notice that Faulk didn’t do that, and that’s because he can’t. While there was certainly violence and vigilante justice in the American West, and Utah was no exception to that, if there was any credible evidence at all to suggest that Brigham Young ordered the death of anyone, Faulk would have presented it here and hammered that point home repeatedly. He’d have gloated over it for pages, and yet, he hasn’t come up with a single name. The only name given by anyone at all is “Buck,” aka Horace Bucklin, a man Hickman killed as part of the Aiken massacre, and Hickman’s account can’t be fully trusted or corroborated. Faulk doesn’t even mention “Buck” by name or claim that Brigham Young directly ordered his murder or anyone else’s. Ask yourselves why that is.

Does merely claiming divine authority give someone a free pass to murder?

Obviously not, but contrary to common refrains of the day, words are not violence. Nothing Brigham Young, Heber C. Kimball, Joseph Fielding Smith, or any of the other past or present Church leaders said was equivalent to murder. If critics could provide any actual proof of our Church leaders murdering anyone, don’t you think they would have done so by now?

If so, many terrorist organizations around the world that commit horrific acts in the name of God should also get a free pass. Should we feel that the Prophet Brigham Young and the early saints are justified for their actions?

And what terrorist activity did Brigham Young engage in? Give specifics that are backed up by actual proof. We’ll wait.

Imagine if Thomas S. Monson were to preach this at general conference and task local authorities to follow through with this council.

Where’s the evidence that any of the other prophets ever asked local authorities to have anyone in their stakes murdered for their sins? Brigham repeatedly taught that blood atonement wasn’t something to be acted upon in this life.

It is obvious why the Church would not want this part of the history to become common knowledge. Does this practice sound like it was truly the will of a loving Heavenly Father?

How is blood atonement not common knowledge? It’s repeated in the Journal of Discourses, it’s published in a Gospel Topics Essay on the Church’s website, Saints volume 2—also on the Church’s website—discusses it, the Brethren have discussed it in interviews, there have been multiple statements made by the Church denouncing it as a practice, etc. It hasn’t exactly been hidden.

As for the second question, many people today seem to forget that while God is loving and merciful, He is also just. The demands of justice are equal to the demands of mercy. He perfectly balances both sides of the equation. Remember, the same Savior who selflessly sacrificed Himself to grant salvation to all of mankind also came to bring a sword instead of peace. And the Savior does the will of the Father. Our Heavenly Father is a loving God, but He is also a just God. If we’re unrepentant for our sins, we will lose out on many of the blessings He has offered us.

It is a prophet’s duty and calling to warn of us that. Different prophets have different styles of teaching, because we each learn in different ways. Different styles appeal to different people. If you don’t like Brigham’s brash, hyperbolic technique, there are a lot of other prophets to choose from. They’re all teaching the same message: that the only way to return to our Father’s kingdom in full glory, reaching our highest potential, is through the Atonement of Jesus Christ.

The post Letter For My Wife Rebuttal, Part 24: Blood Atonement appeared first on FAIR.

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While traveling to western Missouri in the fall of 1830, Oliver Cowdery, Parley P. Pratt, Peter Whitmer Jr., and Ziba Peterson made a stop in Kirtland, Ohio to preach the gospel to some of Parley’s friends and former religious associates. While there, they taught and baptized more than a hundred individuals! They then ordained some of the men as Elders and placed them in charge of the affairs of the Church in that area. The missionaries then continued on to their assigned mission in Missouri.

Left to their limited understanding of the restored gospel, which included a renewal of the gift of the Holy Ghost and spiritual gifts, a few of these newly ordained Elders and members began experiencing unusual spiritual phenomena during their worship services. These included ecstatically jumping up and down, swinging from ceiling joists, falling into trances and unconsciousness, seeing visions of parchments with written messages from heaven, crawling around like snakes on the floor, preaching in tongues to invisible congregations of Lamanites, wielding invisible swords of Laban, and so forth.

Of course, these practices drew the ridicule of outsiders in the community, including in the local press, and gave plenty of fodder for the first anti-Mormon book, Mormonism Unvailed.

Partly in response to the large conversion in Kirtland in the fall of 1830, Joseph Smith and his family moved there the following February. After attending worship services in Kirtland and seeing some of the practices that had developed among these new members, the prophet wrote a letter to his brother Hyrum Smith, stating, “the devil had made many attempts to overthrow” the church there. It is in this context that he received the revelation recorded in Doctrine and Covenants 46 which warns the members to “not be seduced by evil spirits, or doctrines of devils, or the commandments of men; for some are of men, and others of devils. Wherefore, beware lest ye are deceived” (Doctrine and Covenants 46:7).

Two months later, he received another revelation on this topic:

Hearken, O ye elders of my church … and attend to the words of wisdom which shall be given unto you. … Behold, verily I say unto you, that there are many spirits which are false spirits, which have gone forth in the earth, deceiving the world. And also Satan hath sought to deceive you, that he might overthrow you. Behold, I, the Lord, have looked upon you, and have seen abominations in the church that profess my name. … [W]o unto them that are deceivers and hypocrites, for, thus saith the Lord, I will bring them to judgement. Behold, verily I say unto you, there are hypocrites among you, who have deceived some, which has given the adversary power; but behold such shall be reclaimed; But the hypocrites shall be detected and shall be cut off, either in life or in death, even as I will; and wo unto them who are cut off from my church, for the same are overcome of the world. Wherefore, let every man beware lest he do that which is not in truth and righteousness before me” (Doctrine and Covenants 50:1-9).

The Lord then laid forth how “the elders of his church” could discern between deceiving spirits that are “not of God” and the “Spirit of truth,” so that they could “chase darkness from among [them]” and “overcome all things which are not ordained of [the Father]” (vv. 10-34).

Later, Joseph Smith would state,

A man must have the discerning of spirits, before he can drag into daylight this hellish influence and unfold it unto the world in all its soul destroying, diabolical, and horrid colors: for nothing is a greater injury to the children of men than to be under the influence of a false spirit, when they think they have the spirit of God” (1 April 1842, Joseph Smith Papers).

It should come as no surprise that these “false spirits” are still “abroad in the earth” today and are “deceiving the world” (D&C 50:1-2). Unfortunately, as Joseph Smith warned, these “abominations” sometimes show up “in the church” among those “that profess [God’s] name” (v. 4), and members may “think they have the spirit of God” when, in fact, they are “under the influence of a false spirit” that is “diabolical.”

These false spirits lead to controversy, confusion, and division among church members. And, like in 1831, this gives plenty of fodder for critics and the media to ridicule the restored Church of Jesus Christ. Thankfully, although some Latter-day Saints may at times be misled by “deceivers and hypocrites” who are under the influence of false spirits, the Lord has promised that “such shall be reclaimed,” but “the hypocrites shall be detected and shall be cut off, either in life or in death” (D&C 50:7-8).

The use of the term “hypocrite” in this revelation is interesting.

The word hypocrite ultimately came into English from the Greek word hypokrites, which means ‘an actor’ or ‘a stage player.’ The Greek word itself is a compound noun: it’s made up of two Greek words that literally translate as ‘an interpreter from underneath.’ That bizarre compound makes more sense when you know that the actors in ancient Greek theater wore large masks to mark which character they were playing, and so they interpreted the story from underneath their masks” (The Origin of ‘Hypocrite’).

In other words, these “hypocrites” aren’t individuals who fail to live up to what they believe, but they are spiritual “actors” who hide behind masks with the intent to deceive. Thus, “there are hypocrites among you, who have deceived some” (v. 7).

In the Church, these hypocrites may be people who pretend to have special spiritual gifts, like happened in Kirtland in the winter of 1830-1831. Perhaps they claim special spiritual manifestations such as receiving the Second Comforter or seeing visions of the future like those recorded in the extremely problematic book, Visions of Glory. These hypocrites may also be those who pretend to have special insight into the scriptures or doctrines of the church, or they may claim divine authority outside of the divinely established order of the church (See FairMormon Conference Speaker Identifies a Spiritual Threat on ChurchofJesusChrist.org). Latter-day Saints should not be “seduced” by such “false spirits” and “hypocrites” since the Lord has clearly revealed how we can discern truth from error.

For example, we should never forget the Lord’s rebuke of David Whitmer, saying, “you have not given heed unto my Spirit, and to those who were set over you, but have been persuaded by those whom I have not commanded” (D&C 30:2). Safety comes from giving “heed unto [God’s] Spirit, and to those who [are] set over [us]” while rejecting the seductive voices of “those whom [God] has not commanded.” And how can we know if they are commanded of God?

And this ye shall know assuredly—that there is none other appointed unto you to receive commandments and revelations until [Joseph Smith] be taken. … And this shall be a law unto you, that ye receive not the teachings of any [other] that shall come before you as revelations or commandments; And this I give unto you that you may not be deceived, that you may know they are not of me. For verily I say unto you, that he that is ordained of me shall come in at the gate and be ordained as I have told you before (Doctrine and Covenants 43:3, 5-7).

The apparent antecedent to the phrase “as I have told you before” is in the previous revelation:

[I]t shall not be given to any one to go forth to preach my gospel, or to build up the church, except he be ordained by some one who has authority, and it is known to the church that he has authority and has been regularly ordained by the heads of the church (Doctrine and Covenants 42:11).

This is an unambiguous “law unto” the members of the Church.

In 2017, M. Russell Ballard taught,

Today I repeat earlier counsel from Church leaders. …

Do not listen to those who have not been ordained and/or set apart to their Church calling and are not acknowledged by common consent of the members of the Church. (See Doctrine and Covenants 26:2; 28:13; 43:6–7.)

Be aware of organizations, groups, or individuals claiming secret answers to doctrinal questions that they say today’s apostles and prophets do not have or understand” (M. Russell Ballard, The Trek Continues!).

As I’ve written elsewhere, “if we are to avoid deception, we are commanded by God to not listen to anyone who purports to reveal his doctrine or his will other than the properly called, sustained, and ordained leadership of the church. Nobody talks for God but God and those properly called by Him, sustained by the membership of the church, and regularly ordained by those in authority.”

In our day of social media influencers and instantaneous mass communication, there are many individuals that are like Almon Babbitt, of whom the Lord said, “he aspireth to establish his counsel instead of the counsel which I have ordained, even that of the Presidency of my Church; and he setteth up a golden calf for the worship of my people” (D&C 124:84). It does not matter whether these individuals have impressive scholarly training or insight, or whether they profess to have visions, manifestations, or dreams — if we “give heed” to “those whom [God] has not commanded,” we will be deceived (D&C 30:2).

Any individuals who proclaim that they have special, revealed insight, or who try to supplant the direction given by church authorities, are simply deceived and/or deceiving. They are the “deceivers and hypocrites” we were so clearly warned of in Doctrine and Covenants 50.

“Wherefore, beware lest ye are deceived” (Doctrine and Covenants 46:7).

Recommended Reading

“Try the Spirits,” Joseph Smith
“Spiritual Gifts,” Dallin H. Oaks
“Our Strengths Can Become Our Downfall,” Dallin H. Oaks
“Alternate Voices,” Dallin H. Oaks
“The Trek Continues!,” M. Russell Ballard
“Beware of False Prophets and False Teachers,” M. Russell Ballard

Andrew I. Miller is a FAIR volunteer from Crystal City, Missouri. He has served as a bishop and currently serves as the stake young men president. By profession he is a High School teacher.

The post “Beware lest ye are deceived” appeared first on FAIR.

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FAIR has a service where questions can be submitted and they are answered by volunteers. If you have a question, you can submit it at https://www.fairlatterdaysaints.org/contact. We will occasionally publish answers here for questions that are commonly asked, or are on topics that are receiving a lot of attention.

Question:In the time since General Conference, we have had several questions about the resurrection – whether our bodies will be resurrected in their perfect form, and what the difference would be between a Celestial versus a Terrestrial or Telestial resurrected body.

Answer from FAIR Volunteer David Smith:Resurrected BodiesIn his October 2023 general conference message, President Nelson reminded us: “Your choices today will determine three things: where you will live throughout all eternity, the kind of body with which you will be resurrected, and those with whom you will live forever.” President Nelson reemphasized scriptural teachings about resurrected bodies, as explained in a Church manual:

The scriptures are clear that all of God’s children will be resurrected (see 1 Corinthians 15:22; Alma 11:42; 40:4). The eternal kingdom inherited by a resurrected person, as well as the nature of a person’s resurrected body, however, will be determined by his or her faithfulness and obedience to God’s laws (see 1 Corinthians 15:40–42; D&C 76:96–98; 88:22–24, 28–31). Those who will inherit the celestial kingdom will have bodies that are celestial, “whose glory is that of the sun” (D&C 76:70). Those in the terrestrial kingdom will have bodies that differ from those in the celestial kingdom, “even as [the glory] of the moon differs from the sun in the firmament” (D&C 76:71; see also D&C 76:78). Telestial bodies will have a lesser glory, “as the glory of the stars differs from that of the glory of the moon in the firmament” (D&C 76:81). (“Chapter 28: Doctrine and Covenants 76:50–119,” in Doctrine and Covenants Student Manual [2018])

Restored to a Perfect FrameWe know from ancient and modern prophets that in the resurrection we shall receive our bodies as they were except in a perfected, flawless state. Here are just a couple of relevant quotes: “The spirit and the body shall be reunited again in its perfect form; both limb and joint shall be restored to its proper frame, . . . and even there shall not so much as a hair of their heads be lost; but every thing shall be restored to its perfect frame, as it is now, or in the body.” (Alma 11:43–44) * “Every fundamental part of every body will be restored to its proper place again in the resurrection, no matter what may become of the body in death. If it be burned by fire, eaten by sharks, no matter what. Every fundamental part of it will be restored to its own proper place.” (Joseph Fielding Smith, “Chapter 3: The Plan of Salvation,” in Teachings of Presidents of the Church: Joseph Fielding Smith) Procreation Only Among Exalted Beings*We also learn through modern revelation that the opportunity to have children after the resurrection is a privilege available only to those who have an exalted body (see Doctrine and Covenants 131:1–4; 132:16–19). The Prophet Joseph Smith taught:

Except a man and his wife enter into an everlasting covenant and be married for eternity, while in this probation; by the power and authority of the Holy Priesthood; they will cease to increase when they die, that is, that they will not have any children after the resurrection; but those who are married by the power and authority of the Priesthood in this life, and continue without committing the sin against the Holy Ghost, will continue to increase and have children in the celestial glory. (“History, 1838–1856, volume D-1 [1 August 1842–1 July 1843],” page 1551, entry for 16 May 1843, josephsmithpapers.org )

Echoing these teachings, the First Presidency and Quorum of the Twelve Apostles stated:

So far as the stages of eternal progression and attainment have been made known through divine revelation, we are to understand that only resurrected and glorified beings can become parents of spirit offspring. Only such exalted souls have reached maturity in the appointed course of eternal life; and the spirits born to them in the eternal worlds will pass in due sequence through the several stages or estates by which the glorified parents have attained exaltation. (“The Father and the Son: A Doctrinal Exposition by the First Presidency and the Quorum of the Twelve Apostles,” reprinted in Ensign, April 2002)

Differences in Resurrected BodiesAlthough we do not have much clear revelation what the difference is between Celestial/exalted bodies and other resurrected bodies, we do know that one difference is the ability (or lack thereof) to have children. President Joseph Fielding Smith taught:

Some of the functions in the celestial body will not appear in the terrestrial body, neither in the telestial body, and the power of procreation will be removed. I take it that men and women will, in these kingdoms, be just what the so-called Christian world expects us all to be – neither man nor woman, merely immortal beings having received the resurrection. (Doctrines of Salvation 2:287–288)

In light of the doctrines quoted above, I interpret this statement by President Smith to mean not that these resurrected bodies will have been changed so that they no longer have any gender but rather that they will not be able to do fundamentally what men and women can do through a difference in gender (i.e., procreate).The post FAIR Questions: What did President Nelson mean by “the kind of body with which you will be resurrected” in his General Conference talk? appeared first on FAIR.

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This post will be the last in the section about race and the Priesthood restriction. I apologize for not getting this up sooner. My offline life has been a little crazy this summer, and I just didn’t have the time to do this post justice until today. It’s an important topic, and I wanted to make sure I was able to treat it with the respect it deserves.

The bulk of the conversation this week is about the idea that the prophets can never lead the Church astray:

Follow the Prophet

The Church reminds us to give strict obedience to the prophet because he speaks for God and is incapable of misconduct.

No, the Church absolutely does not teach either of those things. If you run a search on the Church’s website for the phrase “strict obedience,” do you know what you find? A whole bunch of scriptures, talks, and lesson manuals advising strict obedience to the commandments of God and the covenants we make with Him. I went through several pages of search results and didn’t find a single entry teaching strict obedience to the prophets.

For my entire lifetime, multiple prophets and apostles have counseled us to pray over their words for confirmation from God that they’re speaking the truth. In fact, when I wrote my response to the CES Letter last year, I spent a decent chunk of one post listing multiple quotes by Brigham Young, saying that he fearedthat the Saints would trust him without bothering to ask the Spirit for confirmation that he was teaching them correct doctrine. Here are some of the things he had to say about blindly trusting your leaders:

“Ladies and gentlemen, I exhort you to think for yourselves, and read your Bibles for yourselves, get the Holy Spirit for yourselves, and pray for yourselves.” (Source)
“What a pity it would be if we were led by one man to utter destruction! Are you afraid of this? I am more afraid that this people have so much confidence in their leaders that they will not inquire for themselves of God whether they are led by Him. I am fearful they settle down in a state of blind self-security, trusting their eternal destiny in the hands of their leaders with a reckless confidence that in itself would thwart the purposes of God in their salvation, and weaken that influence they could give to their leaders, did they know for themselves, by the revelations of Jesus, that they are led in the right way. Let every man and woman know, by the whispering of the Spirit of God to themselves, whether their leaders are walking in the path the Lord dictates, or not. This has been my exhortation continually.” (Source)
“I do not wish any Latter–day Saint in this world, nor in heaven, to be satisfied with anything I do, unless the Spirit of the Lord Jesus Christ, the spirit of revelation, makes them satisfied. I wish them to know for themselves and understand for themselves, for this would strengthen the faith that is within them. Suppose that the people were heedless, that they manifested no concern with regard to the things of the kingdom of God, but threw the whole burden upon the leaders of the people, saying, ‘If the brethren who take charge of matters are satisfied, we are,’ this is not pleasing in the sight of the Lord.” (Source)
“The First Presidency have of right a great influence over this people; and if we should get out of the way and lead this people to destruction, what a pity it would be! How can you know whether we lead you correctly or not? Can you know by any other power than that of the Holy Ghost? I have uniformly exhorted the people to obtain this living witness each for themselves; then no man on earth can lead them astray.” (Source)
“It is your privilege and duty to live so that you know when the word of the Lord is spoken to you and when the mind of the Lord is revealed to you. I say it is your duty to live so as to know and understand all these things. Suppose I were to teach you a false doctrine, how are you to know it if you do not possess the Spirit of God? As it is written, ‘The things of God knoweth no man but by the Spirit of God.’” (Source)
“… [B]e faithful, live so that the Spirit of the Lord will abide within you, then you can judge for yourselves. I have often said to the Latter-day Saints—’Live so that you will know whether I teach you truth or not.’ Suppose you are careless and unconcerned, and give way to the spirit of the world, and I am led, likewise, to preach the things of this world and to accept things that are not of God, how easy it would be for me to lead you astray! But I say to you, live so that you will know for yourselves whether I tell the truth or not. That is the way we want all Saints to live. Will you do it? Yes, I hope you will, every one of you.” (Source)
“Now, let me ask the Latter-day Saints, you who are here in this house this day, how do you know that your humble servant is really, honestly, guiding and counseling you aright, and directing the affairs of the kingdom aright? … [H]ow do you know but I am teaching false doctrine? How do you know that I am not counseling you wrong? How do you know but I will lead you to destruction? And this is what I wish to urge upon you—live so that you can discern between the truth and error, between light and darkness, between the things of God and those not of God, for by the revelations of the Lord, and these alone, can you and I understand the things of God.” (Source)
“… ‘How are you going to know about the will and commands of heaven?’ By the Spirit of revelation; that is the only way you can know. How do I know but what I am doing wrong? How do I know but what we will take a course for our utter ruin? I sometimes say to my brethren, ‘I have been your dictator for twenty-seven years—over a quarter of a century I have dictated this people; that ought to be some evidence that my course is onward and upward.’ But how do you know that I may not yet do wrong? How do you know but I will bring in false doctrine and teach the people lies that they may be damned? Sisters can you tell the difference? I can say this for the Latter-day Saints, and I will say it to their praise and my satisfaction, if I were to preach false doctrine here, it would not be an hour after the people got out, before it would begin to fly from one to another, and they would remark, ‘I do not quite like that! It does not look exactly right! What did Brother Brigham mean? That did not sound quite right, it was not exactly the thing!’ All these observations would be made by the people, yes, even by the sisters. It would not sit well on the stomach … [i]t would not sit well on the mind, for you are seeking after the things of God; you have started out for life and salvation, and with all their ignorance, wickedness and failings, the majority of this people are doing just as well as they know how; and I will defy any man to preach false doctrine without being detected; and we need not go to the Elders of Israel, the children who have been born in these mountains possess enough of the Spirit to detect it. But be careful that you do not lose it! Live so that you will know the moment the Spirit of the Almighty is grieved within you.” (Source)
“How often has it been taught that if you depend entirely upon the voice, judgment and sagacity of those appointed to lead you, and neglect to enjoy the Spirit for yourselves, how easily you may be led into error, and finally be cast off to the left hand?” (Source)

(And, just as a quick caveat, most of those were taken from the Journal of Discourses, so be careful about accepting them as word-for-word quotes.)

So, because of multiple statements just like these ones described here, I reject Faulk’s framing here. The prophets themselves tell us they’re fallible and that they want us to seek their confirmation from the Spirit that what they’re teaching us is true.

In fact, when President Spencer W. Kimball heard that Sister Elaine Cannon had taught the young women of the Church that when the prophet speaks, “the debate is over,” he was so alarmed that he met with her the very next day and asked her not to say things like that again. She explained what she actually meant, but he worried that people would think they wanted to take away their agency, because that wasn’t at all true.

Remember, it was Lucifer’s plan to leave us as choiceless automatons who did everything we were told to do. God’s plan was one of free will. And because we do have free will, none of us mortal humans are free from making the occasional error.

Faulk then quotes some statements about prophets never leading the Church astray:

“The Lord will never permit me or any other man who stands as President of this Church to lead you astray. It is not in the programme. It is not in the mind of God. If I were to attempt that, the Lord would remove me out of my place, and so He will any other man who attempts to lead the children of men astray from the oracles of God and from their duty.” (President Wilford Woodruff, General Conference, October 1890)
“Keep your eye on the Prophet, for the Lord will never permit his Prophet to lead this Church astray.” (President Ezra Taft Benson, General Conference, October 1966)
“Follow your leaders who have been duly ordained and have been publicly sustained, and you will not be led astray. (Elder Boyd K. Packer, General Conference, October 1992)
“Follow the prophet, follow the prophet, Follow the prophet; don’t go astray. Follow the prophet, follow the prophet, Follow the prophet; he knows the way.” (Children’s Songbook)

This quote was initially taken from Official Declaration 1, the Manifesto officially ending plural marriage in the Church.

However, it was a teaching that actually originated with Joseph Smith. In a 2014 post on the Ether’s Cave blog, Matthew Roper cited multiple accounts of people remembering Joseph and also Oliver Cowdery teaching that by following the majority of the church membership and the majority of the Twelve, who kept the records of the Church, a person would never be led astray into apostasy.

President James E. Faust elaborated that this is because the Twelve hold the Priesthood keys.

And in an excellent devotional given to students at Ensign College last year, Keith Erekson said:

“In its complete original context, Wilford Woodruff’s teaching emphasized that the prophet would not … lead people ‘astray from the oracles [or revelations] of God and from their duty.’ Prophets will not lead us away from their true witness of Jesus Christ, from His revelations or from the path, however hard it may be, to follow Him.

If you follow these thoughts to their natural conclusion, you arrive at President Woodruff’s statement in the Manifesto. If the main body of the Church was ever led too far astray, the Priesthood keys would be lost and removed from the Earth just like they were back during the Great Apostasy. Because the Lord has promised us that the Priesthood would never again be taken from the Earth, this means that the prophet and the majority of the apostles can’t lead us astray.

So, as you can see, the way that Faulk presents that line is not the way that the Church treats it. It’s not that prophets can never make a mistake. It’s that prophets can never lead the Church into such deep apostasy that the Priesthood keys will again be removed from the Earth.

In that same devotional cited above, Erekson also taught some wrong assumptions people have about prophets, which I think is worth repeating here. This is a bit long, but I thought it was important to share because we see all of these things throughout this letter:

Erekson asked his listeners what expectations they might have about prophets, how those expectations might be influenced by their upbringing and culture, and if they are assuming things that are incorrect.

“Admitting the errors in our own thinking is sometimes the most difficult part of understanding Church history because it takes humility to change our expectations and assumptions after we learn they are incorrect.” … Many oversimplify living prophets to a simple binary of being inspired or uninspired….

Many cultures have models of prophets. For some, a prophet is a sphinx, riddler or soothsayer who speaks in anonymous riddles. For others, a prophet is a “lone voice who speaks out against all evil and oppression” and denounces every wrong. Another model is that of a cable news pundit who pins the blame for tragedies on the sins of an enemy group, offering harsh condemnations.

Some Latter-day Saints come to expect prophets to act like these models. “Then, if prophets speak too clearly in favor of vaccination, or if they fail to stand with or against the internet’s outrage of the day, or if they offer kindness instead of criticism of refugees, some turn away in rage like Naaman,” Erekson said.

Another unhelpful expectation is a distrust in a person who is influenced by culture. Every human is shaped by the language, customs, knowledge and experiences of individuals, families and societies, making it impossible for anyone — including prophets — to not be influenced by culture….

“Prophets do not urge us to follow or imitate them, but to follow and imitate the Savior,” Erekson said.“Stated another way, the prophets do not teach us to follow them, but to ‘hear Him’!” …

Why do prophets need the grace of Christ? “For the same reasons that you and I depend on His grace — to forgive our sins, succor our infirmities, mitigate our shortcomings, expand our capabilities, turn weaknesses into strengths,” Erekson said.

Prophets make mistakes and they disagree. In extreme cases, their differing perspectives can lead to disputes. “Most of the time,” Erekson said, “the differences of opinion serve to bring all perspectives on issues into the discussion.”

The only person to ever live a mistake-free life was Jesus Christ. Prophets are aware of their own shortcomings, Erekson said, citing Moses who worried over his speaking inadequacies, Moroni who felt the same about his writing, and Joseph Smith who published his errors and divine rebukes. … Simply citing the many instances of when prophets disagreed, made mistakes or were tricked is incomplete, Erekson said, “without understanding that prophets serve ‘through the … grace of [our] Lord Jesus Christ.’ His grace is sufficient to bring them to unanimity, refine their souls and succor them.”

Prophets don’t know everything about the future. “While it is true that God reveals some of His secrets to prophets, and that some prophets including Moses, Enoch and Nephi received sweeping visions, that does not mean that every prophet knows everything about everything,” Erekson said. The things they do know are not always spelled out for them.

“As the ‘mouthpiece’ of the Lord, they do not simply open their mouths and the word of God flows out,” he said. “Sometimes revelation has come as dictated wording, but prophets also receive inspiration, feelings and impressions that they must put into words and actions. Sometimes they explore paths that don’t work out.” …

Prophets work to be inspired of the Holy Ghost because they don’t know everything, and they gain light and truth from the Lord line upon line…

“We should rightly expect prophets to be called through the will of God and the grace of Jesus Christ and receive ongoing guidance through the inspiration of the Holy Ghost,” Erekson said. “As we do so, we can, like Naaman, shed incorrect expectations and assumptions about prophets that both impede our ability to be blessed and prompt divisive anger.”

There are a lot of incorrect assumptions given about prophets and their roles and abilities in this section of the LFMW. We need to be able to spot them and to know how to challenge them, because if we don’t ward against this kind of manipulation, it’ll eventually infect our minds. It’s how we sway from righteous teachings and beliefs into unrighteous ones.

Today the Church says the past leaders were in error because their statements were just “theories”.

Not exactly. Church leaders today say that those statements were theories because they were speculative statements based on opinion and ignorance rather than revelation. They may have thought at the time that they were preaching revealed doctrine, but we know today that they were not.

It’s okay to make mistakes and to be wrong occasionally. Most of us know what it feels like to receive personal revelation from God. He doesn’t often appear to us in person and dictate word-for-word what we record in our journals. He points us in the right direction and nudges along, and He gives us inspiration and understanding, but He also often gives us the basics and lets us figure out the details. It’s how we learn and grow, by stretching ourselves and discovering how to recognize His direction. Sometimes, we get those details wrong, because we’re still learning how to recognize His voice and what He’s saying to us.

It works the same way for our prophets. They may occasionally hear God’s voice or meet with the Savior face to face, but most of the time, their spiritual experiences are just like ours. They need to figure out what their impressions and directions mean, the same way we do. Sometimes, that involves trial and error. Sometimes, it means making the wrong choice before correcting their mistake and making the right one. Sometimes, it means relying on assumptions and inferences that turn out to be incorrect once more light has been shed.

We’ve all been there. We know what it’s like. We know that we’re not perfect and that sometimes, we get things wrong even when we’re trying our hardest to get it right. So, we need to grant our prophets and apostles that same level of understanding and grace. They’re trying their hardest to get it right, too. And you know what? They usually do get it right.

But expecting perfection from fallen, mortal men is an exercise in futility. Why do we insist on holding our prophets and apostles to an impossible standard that even God Himself doesn’t hold them to?

When I ask this question, the response I usually get is, “They’re prophets of God. They’re supposed to be better/smarter/wiser/more attuned to the Spirit than the rest of us.”

Well, where did they ever get that idea? Have they ever even read the Old Testament? Those prophets surely made their fair share of errors.

Yes, there are many areas in which President Nelson is more knowledgeable than I am. He knows considerably more than I do about the way the human body works, particularly the heart and lungs. He also has nearly 60 more years of experience in recognizing and following the Spirit than I do. He has a lot to teach me.

But if I don’t allow him the chance to be human and to make mistakes sometimes, I do both of us a huge disservice. It holds him to an impossible standard he can’t possibly live up to. For me, it weakens my capacity for charity and gives me a distorted view of not only the Priesthood keys but also personal and prophetic revelation, and even the Atonement itself.

Another common refrain is, “What do you expect when the Church teaches us songs like ‘Follow the Prophet, he knows the way’?”

What we expect is that when we teach kids simple, black-and-white concepts, their understanding will expand and deepen as they grow older.

For example, we teach kids not to talk to strangers, but as they get older, we expect them to realize that sometimes, they have to converse with strangers. When you buy something at the store, you usually have to talk to the cashier. When your internet goes down, you have to talk to the guy who comes out to fix it. When you take your car in for repairs, you have to speak to the mechanics. You have to speak to strangers in job interviews. Some of us have to engage with customers at work. Etc.

We teach children by degrees, the same way that the Spirit teaches us. We give them basic concepts when they’re young, and as their maturity and understanding grows, so does the way we discuss these topics.

So, if your thinking on this particular topic hasn’t grown or expanded since you were four years old and singing simplistic songs in Primary, that’s a problem. You should probably talk to somebody about that, because that isn’t normal cognitive function.

Applying the idea that the priesthood ban on blacks was just a theory also doesn’t make much sense when considering what Pres. David O. McKay stated, “…discrimination by the Church toward the Negro is not something which originated with man; but goes back into the beginning with God.”

This is dishonest framing with a cherry-picked and cropped quote. If you read the full statement, a very different picture of President McKay’s words appears. I’ll quote the relevant portion here:

From the beginning of this dispensation, Joseph Smith and all succeeding Presidents of the Church have taught that Negroes, while spirit children of a common Father, and the progeny of our earthly parents Adam and Eve, were not yet to receive the priesthood, for reasons which we believe are known to God, but which he has not made fully known to man.

Our living prophet, President David O. McKay, has said, “The seeming discrimination by the Church toward the Negro is not something which originated with man; but goes back to the beginning with God…

“Revelation assures us that this plan antedates man’s mortal existence, extending back to man’s preexistent state.”

President McKay has also said, “Sometime in God’s eternal plan, the Negro will be given the right to hold the priesthood.”

Until God reveals his will in this matter, to him whom we sustain as a prophet, we are bound by that same will. Priesthood, when it is conferred on any man comes as a blessing from God, not of men.

We feel nothing but love, compassion, and the deepest appreciation for the rich talents, endowments, and the earnest strivings of our Negro brothers and sisters. We are eager to share with men of all races the blessings of the gospel. We have no racially segregated congregations.

Were we the leaders of an enterprise created by ourselves and operated only according to our own earthly wisdom, it would be a simple thing to act according to popular will. But we believe that this work is directed by God and that the conferring of the priesthood must await his revelation. To do otherwise would be to deny the very premise on which the Church is established….

We join with those throughout the world who pry that all of the blessings of the gospel of Jesus Christ may in the due time of the Lord become available to men of faith everywhere. Until that time comes we must trust in God, in his wisdom, and in his tender mercy.

They were in error regarding the Priesthood restriction coming from the days of Joseph Smith, but these are not the words of hateful racists trying to hold Black people down. They believed they were following the direction of God, and we can’t say for certain that they weren’t.

Brigham Young said that this was ordained/decreed by the Lord and that he could not change it until the Lord Himself did. We don’t know if that belief came from a direct revelation or not, because Brigham believed that all knowledge or belief was revelation from God, whether it actually was or not. That muddies the water and makes it very difficult for us to figure out exactly what happened.

It does seem clear that however it began, the Lord did need to reverse it by revelation. Remember, President McKay told a room full of witnesses that he prayed for it repeatedly until the Lord told him to stop asking because, while it would change someday, it wouldn’t be under his tenure.

After that experience, I think the First Presidency was justified in saying in the statement above that it needed to be changed by revelation and that they couldn’t do it themselves. Whether that was just the Savior using a man-made policy for His own purposes or not, I don’t know.

I can’t say that the Priesthood restriction came about because of a revelation, and I can’t say that it didn’t come about because of a revelation. There’s conflicting, unclear information. What I can say for certain is that before 1978, multiple prophets believed it came from revelation and that the Lord would not allow them to change it.

If prophets claim to speak the will of Heavenly Father when their words can be later disavowed, then how was it that they were prophets at all?

What makes someone a prophet is not their ability to reason, to be infallible, or to always say everything exactly the way God would say it. A prophet is a prophet because he was called of God and holds all of the Priesthood keys to direct God’s church on Earth.

Part of a prophet’s job is to correct misunderstandings that have crept in—even if those misunderstandings came from a prior prophet who shared information that he believed was true before more light and knowledge was given to clarify the situation.

Prophets preach the Gospel according to their own understanding of the scriptures and their personal revelation. They go into their new calling the same way we all do, with our prior knowledge and beliefs backing us up. They aren’t suddenly gifted with infinite knowledge and wisdom when they’re set apart.

We can trust that these are men who love the Lord and are doing their utmost best to serve Him the very best they can. We can’t trust them to be perfect in all they say or do or think, but we can trust that they take their callings seriously and are doing the very best they can with the knowledge and light they have.

I trust them, and that’s why I’m willing to follow them. I don’t do it blindly, but I choose to do it, even knowing that they may make an occasional mistake.

This completely undermines the ‘prophet will never lead us astray’ principle.

No, it doesn’t, because “the prophet will never lead us astray” does not mean “the prophet will never make a mistake about anything.”

As we discussed above, that statement was regarding Priesthood keys and prophets leading the Church into widespread apostasy to the point where those keys were taken again from the Earth.

What doctrines currently attributed to God by today’s prophet can be discredited as just “theories” by future general authorities?

I guess we’ll find out, won’t we? That’s the beauty of a church led by modern-day prophets and ongoing revelation. As more revelation comes to light, older beliefs are clarified and corrected or deepened, depending on the situation.

We’re not members of a church that clings to revelation given to a specific group of people 5,000 years ago pertaining to their specific circumstances. Universal truths are still taught in every dispensation, but for revelation specific to our society and world today, we look to our current-day prophet. We don’t look to prophets who have been dead for decades, centuries, or millennia.

That’s a feature of our church, not a bug. If new light, knowledge, and understanding wasn’t waiting to come into the world, we wouldn’t have needed a single prophet since Adam.

It’s weird that Faulk is pushing the idea that revelation shouldn’t change over time. Do you see how manipulative that is? If he can cement that idea into your head, and you think about it for even two seconds, you start wondering what the point is of having prophets at all. Don’t fall into that trap. You’re smarter than that.

God sends us prophets because He still has much, much more to teach us. We just need to open ourselves up to embrace it. If we refuse to listen to our current prophets because we prefer the teachings of dead ones, He won’t give us any new revelation. If we don’t read the scriptures we already have, He won’t give us the sealed portion of the Book of Mormon or any other records He has waiting in the wings for us. If we won’t embrace His way of teaching us line by line, He won’t continue to teach us anything.

I’m not personally willing to give that up for Thomas Faulk or Jeremy Runnells, or any of the other ex-Mormon “prophets” out there. I prefer to listen to real ones.

The post Letter For My Wife Rebuttal, Part 23: The Early Church – Blacks and the Church [D] appeared first on FAIR.

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I was hoping to get this done before the FAIR Conference this past week, but life got in the way so I’m a little late. It was absolutely lovely to meet so many of you in person! I finally got the chance to meet so many friends I’ve only ever met online before, and that […]

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As we pick up with the difficult racial quotes this week, I want to start again with the disclaimer that neither I nor anyone else at FAIR agrees with or condones the words and attitudes on display in these comments. I am not defending their use. I am just putting some history and context back […]

The post Letter For My Wife Rebuttal, Part 21: The Early Church – Blacks and the Church [B] appeared first on FAIR.

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We’re now moving into one of the most controversial topics in our church’s history, the Priesthood restriction for black members of African descent. Like plural marriage, this is a topic that comes with a lot of emotion behind it. People have very strong feelings about this part of our history, and for good reason. I’m […]

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Evangelical Questions: Baptism for the Dead by Jennifer Roach, MDiv, LMHC Welcome back to Come Follow Me with FAIR: Faithful Answers to New Testament Questions. My name is Jennifer Roach and today we’re going to talk about baptism for the dead. As you know we’re going through the Come Follow Me readings and addressing common […]

The post Come, Follow Me with FAIR: Faithful Answers to New Testament Questions – Matthew 28; Mark 16; Luke 24; John 20–21 appeared first on FAIR.

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One of the Church history topics I find the most fascinating is that of the Nauvoo Expositor and the lead-up to and aftermath of the martyrdom. My first real exposure to the story of the Expositor was as a sophomore in high school in Utah. An anti-LDS substitute math teacher decided to take it upon […]

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Sorry for taking so long to get this posted! I’ve been putting in more than 60 hours a week at work lately, and I just didn’t have time to properly research this post until now. This week, the topic under discussion is Joseph’s wives and the way that he personally practiced plural marriage. It’s true […]

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In the Church of Jesus Christ of Latter-day Saints, we’re frequently taught to value honesty. Primary children sing “I Believe in Being Honest.” Our 13th Article of Faith declares openly that we believe in being honest. It’s actively encouraged by our Apostles. Our temple recommend question was recently updated from, “Are you honest in your […]

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Plural marriage is one of the top two or three most controversial things about our church’s history. It’s something that most people have strong feelings about. There doesn’t seem to be much middle ground, and it’s been a divisive doctrine right from the very beginning. It’s probably what we’re most known for, and is definitely […]

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In full disclosure, I’ve been concerned about this post this week. There are some things coming up today that I am not very comfortable discussing in a public setting. It involves questions I feel are important to address, but I do take temple covenants very seriously and I don’t know that this is the best […]

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Evangelical Questions: Heavenly Mother by Jennifer Roach, MDiv, LMHC Welcome back to Come Follow Me with FAIR: Faithful Answers to New Testament Questions. My name is Jennifer Roach and today we’re going to talk about Heavenly Mother. As you know we’re going through the Come Follow Me readings and addressing common questions that Evangelicals ask […]

The post Come, Follow Me with FAIR: Faithful Answers to New Testament Questions – Luke 12–17; John 11 appeared first on FAIR.

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While the Endowment is a subject that I find comforting and fascinating to study, I will admit upfront that I’ve been feeling some trepidation regarding this section. In his Letter, Faulk actually describes and shows images of many of the temple signs, symbols, and tokens, and those are not things I’m comfortable discussing in a […]

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This week, we’re continuing with the Word of Wisdom discussion. There were some important concepts introduced in last week’s post: the need for ongoing revelation, the Word of Wisdom as a mark to set us apart from the rest of the world, that there are differences between the revelation found in D&C 89 and the […]

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One of the things about the online Latter-day Saint community that has always surprised me is just how often people try to argue the Word of Wisdom. As someone who was born in the covenant and raised mostly in Utah with a lot of friends who shared my beliefs, I’ve never felt the desire to […]

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Seven years ago, a FAIR conference presentation identified a harmful ideology among some members of the Church of Jesus Christ. It claims that God gives revelations, visits, and special priesthood ordinations to individuals outside of church leadership, and that faithful church members should follow and obey those individuals, and believe the truth of their purported […]

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We are pleased to announce that Michael R. Ash’s book, Bamboozled by the “CES Letter”, is now available in audiobook format from Audible and iTunes! We’d especially like to thank Derrick Duncan for volunteering his time and talent to narrate it. The e-book version is still available from the FAIR Bookstore and Amazon.

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by BJ Spurlock When reading the scriptures, especially as one reads through the Old Testament, it is always helpful to ask the following questions: Where is Jesus Christ in the text? Where do we see gospel doctrines & principles that Jesus Christ taught? Where do we see gospel doctrines & principles that living Prophets […]

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Seek the Lord Jesus Christ By Elder Kim B. Clark (An address given at the 2020 FAIR Conference) I am grateful for the opportunity to speak to you today. I am not only grateful to be with you, but I am grateful for all of you who seek to help people strengthen, or recover, or […]

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“Have You Been Saved By Grace?” How Do We Respond? by Brad Wilcox (This is from a presentation given at the 2018 FAIR Conference) Grace, like many English words has multiple meanings. It can mean elegance and beauty. It can mean kindness and courtesy. It can be a title, ‘Your Grace.’ It can be a salutation, […]

The post Come, Follow Me Week 19 – Exodus 35–40; Leviticus 1; 16; 19 appeared first on FAIR.

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by Scott Gordon This week, with Easter, we celebrate the resurrection of our Lord and Savior, Jesus Christ. Currently, 63% of Americans identify as Christian. This is down from 75% just 10 years ago. Those who are religiously unaffiliated, sometimes referred to as “nones,” has risen to almost 30% of the US population. This is […]

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This podcast series features past FAIR Conference presentations. This presentation is from our 2021 conference. If you would like to watch all the presentations from that conference, you can still purchase the video streaming. Derek Sainsbury, “We mean to elect him”: Electioneer Experiences during Joseph Smith’s 1844 presidential campaign Derek’s book, Storming the Nation: The Unknown […]

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Worldview Apologetics: Revealing the Waters in Which We Swim by Jeffrey Thayne (This is from a presentation given at the 2021 FAIR Conference) Introduction Let’s imagine two roommates, James and Greg, who both attend BYU. They live under the same roof, they are both practicing Latter-day Saints, and they both claim to believe in the […]

The post Come, Follow Me Week 9 – Genesis 24–27 appeared first on FAIR.

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Polygamy as an Abrahamic Sacrifice by V.H. Cassler (From a presentation originally titled “A Reconciliation of Polygamy,” given at the 2011 FAIR Conference; edited here for clarity and length) Today we are going to talk about polygamy but probably in a different way than you have heard about it before. That is, we are going […]

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The Abrahamic Covenant, Its Influence on Scriptures, and What that Has to Do with Us by Kerry Muhlestein, author of God Will Prevail: Ancient Covenants, Modern Blessings, and the Gathering of Israel The Abrahamic covenant is a central theme of the Old Testament, and really of all scripture. Every prophetic writer, whether in the Old […]

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[Reprinted with permission from The Interpreter Foundation] by Taylor Halverson “Noah built an ark; and…the Lord smiled upon it.” (Moses 7:43) Introduction The great cataclysmic[1] flood wherein “Noah…prepared an ark to the saving of his house” is one of the most well known stories in the Judeo-Christian world. It is story that most of us can remember […]

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This podcast series features past FAIR Conference presentations. This presentation is from our 2021 conference held in August. If you would like to watch all the presentations from the conference, you can still purchase the video streaming. John Gee, Lessons on Doing Apologetics John Gee’s books are for sale in the FAIR bookstore. John Gee is […]

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Taught in All the Ways of God: Teaching as the Theme of Moses 6 by Matthew L. Bowen Moses 5 records that an angel taught Adam and Eve the meaning of the sacrifices God had commanded them to make upon their departure from Eden (see Moses 5:5-12). Adam and Eve, in turn, taught their sons […]

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This biography of Dallin H. Oaks was written by Richard E. Turley, Jr., who has been associated with Oaks throughout most of his (Turley’s) professional life. Turley has served as the Director of the Church History Department (originally selected to work for the department by Oaks), Assistant Church Historian, and Director of Public Affairs. He […]

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We Believe All that God Has Revealed by Cassandra Hedelius On social media and other discussions, it’s very common for LGBT activists/allies to invoke the ninth Article of Faith. They take for granted that the church’s teachings on marriage and sexuality are wrong, and assert that God will soon change them. After all, “we believe […]

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This podcast series features past FAIR Conference presentations. This presentation is from our 2021 conference held in August. If you would like to watch all the presentations from the conference, you can still purchase the video streaming. Keith A. Erekson, Real Vs. Rumor Keith’s book is available in the FAIR bookstore. Keith Erekson is an award-winning […]

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Religious Freedom for All by Louis Herrey As I read Doctrine and Covenants 134 today I was reminded of a Swedish debate article I encountered back in 2012. It was written by Björn Ulvaeus, band member of the pop group Abba. On a personal note, I have greatly admired Ulvaeus’ talents throughout the years, especially […]

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This podcast series features past FAIR Conference presentations. This presentation is from our 2021 conference held in August. If you would like to watch the presentations from the conference, you can still purchase the video streaming. Edwin E. Gantt, Agentic Sexuality: How a Latter-day Saint Perspective Can Rescue Humanity from the Tyranny of the Abstract […]

The post FAIR Conference Podcast #65 – Edwin E. Gantt, “Agentic Sexuality: How a Latter-day Saint Perspective Can Rescue Humanity from the Tyranny of the Abstract” appeared first on FAIR.

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By Cassandra Hedelius It’s difficult to write this post, because the subject is baptism for the dead, and my grandpa is dying, and I love him, and he’s never accepted the gospel. His death from old age isn’t tragic, but it would be if we didn’t have so much revelation from God about His plan. […]

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by David W. Smith “A Fulness of the Holy Ghost” From the beginning of his presidency, President Russell M. Nelson has repeatedly emphasized the blessings of temple service. In his very first address as President of the Church he said: As a new Presidency, we want to begin with the end in mind. For […]

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by Cassandra Hedelius In D&C 88, the Lord instructed Joseph that the School of the Prophets should always begin with a striking demonstration of affection between the participants: “[L]et the teacher arise, and, with uplifted hands to heaven, yea, even directly, salute his brother or brethren with these words: “Art thou a brother or brethren? […]

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“Ye Were Also In The Beginning With The Father” By Kara Dawson D&C 93 teaches in two separate verses that “ye were also in the beginning with the Father” (v.23) and “man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be” (v.29). […]

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By René Krywult In September 1832 Joseph Smith received D&C 84, which talks about the oath and covenant of the Priesthood, about receiving the Son and the Father, and about the necessity of the ordinances of the Melchizedek Priesthood in order to see God and live. Also, a command to build a temple was issued. […]

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“A Place in the Celestial World” By David W. Smith In the early 1830s, Joseph Smith strove diligently to help the Saints build Zion. In one of the revelations given on how to build Zion, the Lord taught Joseph Smith and all the Saints: “For if you will that I give unto you a place […]

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by Cassandra Hedelius By Joseph Smith’s time, much of Christendom was floundering with a badly truncated understanding of God’s judgment and humanity’s destination in the next life. Many believed, as many still do today, that all people will eternally fall on one side or the other of a single line: those who did good and […]

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Repenting is Ascending By Jeff Markham 3 Verily this is a mission for a season, which I give unto you. 4 Wherefore, labor ye in my vineyard. Call upon the inhabitants of the earth, and bear record, and prepare the way for the commandments and revelations which are to come. 5 Now, behold this is […]

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D&C 67: Four Steps to Rend the Veil and See God By Jasmin Gimenez Rappleye Doctrine and Covenants 67 addresses the printing of Joseph Smith’s revelations, but it more fundamentally narrows in on the source of the revelations: the presence of God. In November 1831, while discussing the printing of the Book of Commandments, some […]

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Every church leader or parent has been confronted with the same basic argument— “You can’t make me put my phone away! What ever happened to agency?” “I can date before I’m 16 if I want to because I have agency!” “You can’t tell me to wear a mask at church. I have my agency!” “The […]

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The post “One Peep at the Other Side”: What Did Hugh Nibley’s Near-Death Experience Teach Him about the Purpose of Life? appeared first on FAIR.

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[Cross-posted from Mike Ash’s personal blog.] My first book attempted to assuage the faith-crisis concerns of struggling Latter-day Saints. The work continues. The First Step At the risk of sounding boastful, I’ve authored three books (with a fourth on the way) and hundreds of articles (both in print and on-line) in the hopes of reinforcing […]

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A House of Order, a House of God: Recycled Challenges to the Legitimacy of the Church by Cassandra Hedelius (This is from a presentation given at the 2015 FairMormon Conference) I. Introduction to Mormon Gnosticism Apologetics is a very broad field and different topics can involve extremely different audiences. My topic today is a little […]

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This podcast series features past FairMormon Conference presentations. This presentation is from our 2020 conference, held earlier this month. If you would like to watch all the presentations from our 2020 conference, you can still purchase the video streaming. Elder Kim B. Clark, Seeking Jesus Christ The transcript and video are available here. Elder Kim […]

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[FairMormon has received several questions about this recently, so we were pleased to see Interpreter publish this essay by Christopher J. Blythe. It has been cross-posted with permission.] Abstract: In this essay, I examine a letter written by Elder Vaughn J. Featherstone in 1983 and deposited in the cornerstone of the Atlanta Georgia Temple. The letter is addressed to […]

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This is the first in a series of books from the Neal A. Maxwell Institute meant to seek “Christ in scripture by combining intellectual rigor and the disciple’s yearning for holiness,” (page vii) and focusing on theological aspects of the Book of Mormon. “In this case, theology, as opposed to authoritative doctrine, relates to the […]

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This podcast series features past FairMormon Conference presentations. This presentation is from our 2019 conference. If you would like to watch the presentations from our 2019 conference, you can still purchase the video streaming. (Use coupon SPRING2020 and get the entire conference for $10!) John W. & Jeannie Welch, Parables of Jesus Revealing the Plan […]

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Tournament Introduction I have been reflecting on the highlights of defending the faith of the Church of Jesus Christ of Latter-day Saints during the last decade. I think it would be fun to emulate Rembert Browne’s yearly sports and pop culture tournament. I have seeded four regional divisions as a gimmick to examine the apologetic […]

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Most members of The Church of Jesus Christ of Latter-day Saints have probably never thought of the Pearl of Great Price as controversial. The Book of Mormon, yes—it has been under attack practically since the night Moroni appeared to Joseph Smith. Yet, Givens and Hauglid [1] use this book to argue that the Pearl of […]

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by Dennis B. Horne Some months ago I noticed the comments of a critic of the Church posted on a (highly critical) chat-site forum. This person wanted to engage with me in a debate about Church history and doctrine in hopes of causing doubt or loss of faith. His opening catch-phrase was clever, something like, […]

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by Delisa Hargrove, cross-posted from LDS Blogs In much of the northern hemisphere, September begins a season where many transformations occur. Leaves change colors and fall from the trees. Many plants and flowers lose their vibrant leaves and petals and become dormant. The morning chatter of birds gives way to wind’s blustery chatter. Warm weather […]

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This podcast series features past FairMormon Conference presentations. This presentation is from our 2019 conference held last month. If you would like to watch the presentations from our 2019 conference, you can still purchase the video streaming. Tad R. Callister, A Case for the Book of Mormon Transcript available here. Tad R. Callister was serving […]

The post FairMormon Conference Podcast #42 – Tad R. Callister, “A Case for the Book of Mormon” appeared first on FAIR.

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This podcast series features past FairMormon Conference presentations. This presentation is from our 2019 conference that was held last week. You can still purchase the video streaming if you would like to watch all the presentations. Elder Craig C. Christensen, Foundations of Our Faith Elder Craig C. Christensen was sustained as a General Authority Seventy of […]

The post FairMormon Conference Podcast #36 – Elder Craig C. Christensen, “Foundations of Our Faith” appeared first on FAIR.

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George B. Handley is a humanities professor at Brigham Young University. He has a BA from Stanford University and an MA and PhD from UC Berkely. This book, part of the Maxwell Institute’s “Living Faith” series, is a collection of personal essays he has written about “the seamlessness of humanities and belief, intellect and faith” […]

The post Book Review: If Truth Were a Child: Essays appeared first on FAIR.

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Jesus said, “I am the way, the truth, and the life” (John 14:6). We take this literally for the words “way” and “life,” but what if we also took it literally for the word “truth”? In their book Who What is Truth? Reframing Our Questions for a Richer Faith, that is exactly what authors Jeffrey […]

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William Wines Phelps (usually known as W. W. Phelps) is probably most often thought of in conjunction with some of the most beloved hymns of The Church of Jesus Christ of Latter-day Saints. “Praise to the Man,” “The Spirit of God,” “Gently Raise the Sacred Strain,” and “If You Could Hie to Kolob” are just […]

The post Book Review: We’ll Sing and We’ll Shout: The Life and Times of W. W. Phelps appeared first on FAIR.

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Our volunteers have been very busy transcribing the presentations from the conference held in August. The following transcripts are now available: Taunalyn Rutherford, “For We Shall See Him as He Is”: Understanding Mormon Women in India Brad Wilcox, “Have You Been Saved By Grace?” How Do We Respond? Randall Spackman, Chronological Structure and Symbolism in […]

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An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 36: “The Glory of Zion Will Be a Defense” (Isaiah 1-6) (JBOTL36A) Question: The short heavenly vision of Isaiah 6 is almost as difficult to understand as the entire book of Revelation. How might we interpret its symbolism? Summary:Isaiah 6 is important […]

The post How Might We Interpret the Dense Temple-Related Symbolism of the Prophet’s Heavenly Vision in Isaiah 6? (Gospel Doctrine Lesson 36A) appeared first on FAIR.

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This is a short (151 pages) paperback book that contains 1,001 numbered paragraphs that chronologically narrate the life of Joseph Smith, essentially constituting a simple biography. “One of the main goals of this book is to tell the real story, while making it simple to read and understand. 1,001 Facts about the Prophet Joseph Smith […]

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This week’s episode is a listener generated story that involves a convert, an MTC Missionary from the Mormon.org referral center, a ministering Stake President, and so much more. This episode shows the perpetual motion that missionary work can have throughout the world. I received this email from recent convert, Geoffrey Allen, that reads: “I listened […]

The post Conversion Story, MTC (Mormon.org) Missionary, and a Stake President – LDS MissionCast Podcast appeared first on FAIR.

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Cross-posted from Truth Will Prevail by Dennis B. Horne We now look as far as history allows into the lives and doings of three largely forgotten men (and their associates), to tell a story of strange doctrine, misplaced loyalty, and exasperated concern. In 1881, Bishop Orson F. Whitney was called on a mission to England, where […]

The post The Strange Saga of a False Prophet: Charles W. Stayner, Orson F. Whitney, and George Q. Cannon appeared first on FAIR.

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An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 26: King Solomon: Man of Wisdom, Man of Foolishness (1 Kings 3; 5-11) (JBOTL26A). A video version of this article is available on the FairMormon YouTube channel. Note: Jeff and his wife, Kathleen, have just returned from their mission to the DR Congo. […]

The post Why Does “Holiness To the Lord” Appear on LDS Temples? (History, Meaning, and Purpose) (Gospel Doctrine Lesson 26A) appeared first on FAIR.

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