Danny Frost

President Dallin H. Oaks again turned to the topic of peacemaking—a key part of his teachings, as well as those of President Russell M. Nelson. The repeated prophetic calls for peacemaking suggest that this is one of the key issues of our time. Christians should know better than to indulge in the contempt and hostility that are all around us. 

I appreciated how President Oaks indicated that peacemaking often means doing several things well at once: showing love and compassion for those who are different from us even as we stand up for the truth as we understand it. President Oaks also emphasized that personal virtue must be at the core of enduring peace. He noted that missionaries act as peacemakers when they “preach repentance from personal corruption, greed, and oppression, because only by individual reformation can an entire society eventually rise above such evils.” 

Peacemaking can include many other things such as bishops’ efforts to help marriages and resolve personal conflicts, service to others, reducing suffering, increasing understanding between groups, and raising children (including foster children). Peacemakers heal and uplift. President Oaks’ closing words are a powerful invitation to be better peacemakers: “Let us follow Him by forgoing contention and by using the language and methods of peacemakers. In our families and other personal relationships, let us avoid what is harsh and hateful. Let us seek to be holy, like our Savior.” 

Charity and Enduring to the End

Anna Bryner

Elder David A. Bednar delivered a great insight about how “enduring to the end is linked inextricably to the spiritual gift of charity.” He taught that “charity is the very essence of the end toward which we are enduring: becoming new creatures in Christ.” In other words, charity is not only a spiritual gift that will help us endure to the end, but the very substance of the kind of person we are to become: one who “suffereth long, and is kind, and envieth not, and is not puffed up, seeketh not her own, is not easily provoked, thinketh no evil, and rejoiceth not in iniquity but rejoiceth in the truth, beareth all things, believeth all things, hopeth all things, endureth all things.”

I thought Elder Bednar’s talk paired well with President Dallin H. Oaks’ talk about relating to one another as children of God. This is the practical work of charity—to allow Christ’s love and righteous desires to fill our hearts and transform the way we interact with others. Peacemaking can start in each of our hearts as we seek the spiritual gift of charity from the Father.

Faith Through the Highs and Lows

Lauren Yarro

President Emily Belle Freeman shared a powerful perspective that both our good days and our hard days are part of God’s plan. In her talk, she uses Peter’s story to show that faith isn’t built in one defining moment, but over time through both the highs and the lows of life. Peter had moments of bold testimony and moments of fear and failure, and he still became who the Lord needed him to be. President Freeman reminds us that Christ is not distant in our hardest moments. He is right there with us, strengthening us and reminding us that our worst days are not the end of our story.

I needed the reminder that both the best days and the worst days are shaping us into who the Lord needs us to become. She taught that holding onto the eternal truths and the promised blessings of the gospel of Jesus Christ allows us to draw upon the power of God in our lives. Her closing reminder was that “joy is not the absence of sorrow in your life. It is the presence of Jesus Christ in your life.” 

Ministering in the Savior’s Way

Amanda Freebairn

This general conference was a reminder to me of the many storms the people around us are facing. Elder Ronald A. Rasband shared about the short life of his grandson who was born with chromosomal abnormalities. President Emily Belle Freeman explained that recently, during the excitement of planning her daughter’s wedding, her beloved husband found out his cancer had returned. Elder Thierry K. Motumbo told the story of losing four children. 

But along with these heartbreaking stories emerged a theme of love and ministering, and the impact ministering can have on the lives of those we minister to. 

Sister Kristen Yee shared that her father, who had been at one point emotionally abusive, began to heal through the Savior when a ministering couple invited him to attend the temple weekly. She also explained that “ministering by the Spirit invites the Spirit into our lives and the lives of those we minister to. I often find peace, clarity, healing and purpose when I minister. I find the Savior when I minister. This is by divine design.” 

Both President Dallin H. Oaks and Sister Yee testified that through the Savior, we can come to love in ways that we never thought possible. Elder Patrick Kearon said since his calling to the Quorum of the Twelve Apostles, “I’ve learned that I can love even more…We don’t serve people we really love, rather, we come to love people as we serve them.” 

President D. Todd Christofferson taught that as we cultivate the pure love of Christ, lift and minister to others, and exercise devotion to the will of God, we can little by little enact change in the world.

“We tend to underestimate the influence of Christlike individuals in the world. But working one by one has always been Jesus’ approach to a changing society and establishing his kingdom. It is the aggregation of individual choices over time that forms and changes societies for good or ill. No one of us alone can change the world but each of us can have an influence in the world.”

The post Enduring in Charity: General Conference Round-Up appeared first on Public Square Magazine.

by Autumn Dickson

This week we get to read about some of the plagues that occurred in Egypt before Pharaoh finally released the Israelite slaves. It’s a classic Old Testament story that has been told time and time again. It teaches us about Jesus Christ delivering us from sin, and there are many details that add rich layers to our understanding.

Let’s talk background to the verses I want to talk about today. Moses has told Pharaoh to let the people go, Pharaoh refused, and he gave the Israelites more work. Moses told Pharaoh to release them again, and then Moses turned the river to blood. Here is one of those details I want to talk about.

Exodus 7:22 And the magicians of Egypt did so with their enchantments: and Pharaoh’s heart was hardened, neither did he hearken unto them; as the Lord had said.

The magicians mimicked Moses. They turned more water into blood. We don’t know all of the details of how that occurred, but let’s explore another relevant detail.

Pharaoh didn’t release the Israelites, and Moses (through the power of the Lord) brought frogs up out of the rivers. Here is how the magicians reacted.

Exodus 8:7 And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt.

As time moves on, more plagues come. Moses brings lice upon the Egyptians, and the magicians can’t mimic it. They tell Pharaoh that, “It is the finger of God.” After the lice, the magicians stop making an appearance. They are no longer active participants that we know of.

There are two parallels that I see.

Parallel 1. Satan mimics.

The magicians didn’t really do anything original, nor did they do anything on a grand scale like Moses did. They gave a watered down (pun intended) version of what Moses produced in order to give Pharaoh an excuse to ignore the miracles before his eyes. In the end, they gave enough that they saved their own skin for a while, but they were ultimately still walking towards their own misery.

Isn’t that ironic?

Satan may bluster and blow, but ultimately, we’re going to see how pathetic he is. Anything he is able to pull off will seem a little sad when we are finally able to pull back the curtain and see the majesty of God. Isaiah even prophecies about it.

Isaiah 14:16 They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms;

We’re going to look at Satan and be like, “This guy??” Satan may make himself and his followers feel better for a moment, but they’re really just walking on towards their own misery. They’re digging themselves further and further and further down into it rather than looking up and seeing the reality around them.

Parallel 2. The magicians just made it worse.

Has anyone else noticed the fact that the magicians literally added to the problem as part of their demonstration of power rather than saving the people? Am I late to the party in recognizing that? Because it blew my mind once the Lord helped me see it.

Perhaps some of us are asking why the magicians were able to mimic Moses at all. Maybe a more important question is, “If they’re powerful, why are they making more blood and more frogs rather than driving the plagues away?”

As we go through mortality, we’re going to see imitations from Satan.

We’re thirsty or hungry or feeling oppressed, and he’s going to whisper, “Do this. It will make you feel full and free.” The things we choose to engage in may fill for a while, but they’re actually just making the problem worse. We’ll see that it fills us for a minute and completely ignore the disasters happening around us. We’ll keep treading down that path, insistent that the God of the Hebrews has no place in our life.

Why did the magicians show their small demonstrations of power by making the problem worse? I’m not totally sure. However, it holds perfect parallels to Satan.

Satan can’t take away the plagues. He can placate you and make you feel as though the God of the Hebrews has no true power, but he is only making the problem worse. He is distracting you and giving you excuses to continue down your path towards misery.

There have been plenty of times in my life that I’ve wondered at the blindness of the world. Humans are so convinced that they’re doing things the right way to make themselves happy. They cry out against those who would have them show restraint, claiming that they’re controlling. When the plagues come, they blame the person who warned them rather than seeing natural consequences. Even more unfortunately, they lead their families into the same quicksand after them, ironically and falsely under the name of freedom and compassion.

Humans often love marching on to their own destruction.

It makes me wonder if any of the Egyptians wanted to follow the Hebrews. Did any of them put down their tools and weapons and ask themselves, “Maybe they do have the power of God with them. Should we follow them?” Or were they simply eager to kick out the Israelites and get back to their pathetic magicians in peace?

Blows my mind, but we see those patterns in the world all the time.

Fortunately, we can see things as they are. We won’t find the truth in the world. We can only find it from God, making Himself known to the people. He does have true power. He allows mimicry so as to preserve agency and faith, but He holds the truth as to leading healthy and happy lives. We follow Him, and we will find it. We will be protected, and we will find it.

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 – Exodus 7–13 – Part 1 – Autumn Dickson appeared first on FAIR.

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In The Merchant of Venice, Shakespeare’s portrayal of Shylock, the Jewish moneylender, embodied the danger that can accompany misrepresentation and stereotyping. Reduced by society to “the Jew,” Shylock is seen as less than human, his depiction fraught with inaccuracy and hyperbole. This unjustly skewed representation of the Jewish people has reinforced antisemitic sentiment across the globe, the effects of which have lasted for generations and continue to this day in many parts of the world.

Throughout history, religious minorities have faced significant struggles due to erroneous beliefs perpetuated about them, including by media and popular discourse. While the United States was founded on principles of religious pluralism and equality, our current society yet reflects harmful gaps in religious literacy that fuel a lack of empathy for those who believe differently than most.

The American Families of Faith Project conducted in-depth interviews with 131 families belonging to religious minority communities (e.g., Jewish, Muslim, Latter-day Saint, Jehovah’s Witness, and other minority faith traditions) to identify the most salient struggles being faced by these families on a regular basis. The published study resulting from this work presented five primary themes that reinforce the need for meaningful reform in religious literacy, education, tolerance and interreligious cohesion in the United States.

Theme 1: Struggles Related to Difference and Minority Status

Among the minority families interviewed, over one-third identified their religious distinctiveness, including behaviors, clothing, and practices that diverge from social norms, as a primary source of tension within majority culture. Narratives involving children were described as particularly distressing for parents. Bekah (names changed to protect participants), a Jewish mother, described witnessing her daughters’ religious exclusion:

There have been some difficult times with the girls, every year. “Why are all the decorations for Christmas?” You know, just a lot of questions and irritation, and I understand their irritation and I’ve experienced it in the past, but I’ve gotten to a point in my life where I’m not irritated by it. I keep explaining to the girls that people are not doing this to be mean, people do not mean to be excluding other religions, they’re not trying to hurt you. This is [just] what they do to celebrate.

Although the pain of not belonging was a frequently shared experience, most families were unwilling to compromise their religious convictions, even when this meant becoming accustomed to and even expecting exclusion from social activities. Wafiyah, a Muslim mother, borrowed the words of her daughter:

Because I wear hijab [when I am out] in the community… I have to be different. I cannot be friends with everybody because their reaction to my hijab is different. I can only communicate with the friends that I have from childhood [because] they know me. Making strong relationships is hard in a new community.

These patterns suggest that, especially for children and adolescents, the struggle of being different has the potential to shape their sense of belonging and ability to connect with their community. Many adolescents in mainstream culture are unfamiliar with visible religious identifiers such as hijabs, yarmulkes, or saris, which can exacerbate religious exclusion. Conversely, if young people see positive representation of these religious and cultural identifiers in media, they may experience less fear associated with religious identifiers.

Theme 2: Struggles Related to Other Religious People

While many participants described struggles with those outside their faith, a second prominent theme involved tensions within religious communities. Angie, a convert to Islam from a Christian faith, shared:

When I was in the [X] church, I hit rock bottom when my parents divorced and then the minister was publicly humiliated because he was having affairs on his wife. That was my loss in trust, my trust was totally broken and my family life was shattered all at the same time.

I had no idea where to go. I wondered, how can these people lead others?… At that time I had hit rock bottom. I had God but I didn’t have a faith.

Angie’s recollection highlights a shared struggle among minorities, which is often overlooked: intrafaith relations, or struggles within one’s own faith community. These religious difficulties are complex, but may include feelings of betrayal, mistrust, exclusion, division, or taking offense. 

In a similar vein, Elijah, a Jewish father, explained a conflict he faced at his synagogue:

I profoundly disagree with institutional Judaism. For [my wife and me], Israel/Palestine is important. It’s actually caused friction between us and various Jewish friends of ours … in the synagogue. I will open my mouth and there will be people who are very upset at me. It’s a little interesting that we both feel … that it’s so important to have a synagogue, but in some ways we do not get along with the people in the synagogue.

Taken together, these stories reveal that while faith communities can be a source of great comfort for religious minority families, they can also be a cause of tension and deep divides. For minority families to flourish in the United States, there is progress to be made on an interfaith level as well as an intrafaith level.

Theme 3: Struggles Related to Misunderstanding and Ignorance

Echoing the damaging stereotype of Shylock in The Merchant of Venice, many of the religious minority participants revealed that they experienced feelings of frustration due to misunderstanding, ignorance, and being inaccurately portrayed. Notably, many Muslim families alluded to the pain they have experienced due to misconceptions surrounding the events of 9/11 in 2001 and during the subsequent years. Baseema, a Muslim wife said, “After September 11th you [could] feel it … They … question sometime[s], not with words but with their eyes.”

Another Muslim mother, Aisha, explained, “People think that [after 9-11], “Oh, Muslims, they take this lightly.” We were hurt that people were hurt. So, I think we were more offended that … [many] thought [the terrorism] was a form of … Islamic activity … [instead of the acts of terrorists].”

These poignant accounts invite us to examine our own assumptions about others. As the Nigerian novelist Chimamanda Ngozi Adichie argues, the danger of a single story lies in its reducing people or groups of humanity to one-dimensional stereotypes, rather than seeing them in multi-dimensional living reality.

Theme 4: Struggles Related to the Demands of Faith Community

The fourth theme, also found across participants from various minority faith traditions, centered on religious demands and expectations within one’s faith, many sharing that they often fall short of the high expectations despite their religious devotion. For example, Rose, a Latter-day Saint mother, explained:

Being a main member of the [congregation] carries a lot of responsibility. We are responsible to support everything. If [we] weren’t there [people ask],“Where were you?” There’s so much that I have to [do] and getting the three little girls [ready for church on top of that]. I really, really try. It’s hard, but I want to support everything and sometimes I get overwhelmed with all the responsibilities.

Rose’s reflection highlights a struggle that can be especially pronounced for religious minorities living in parts of the U.S. where few people share their faith or can offer support. Many also described the added pressure of needing to be exemplary representatives of their faith to those outside their community, further complicating this religious stressor.

Theme 5: Struggles Related to Animosity and Rejection

Without even being asked a related question, about one-eighth of the participants in the study spontaneously described being the victim of hatred, hostility, or rejection—experiences that left lasting impressions on those involved. Violent acts such as arson have disproportionately impacted Jewish synagogues, Black churches, and Muslim mosques (masjids) in the United States. Recent acts of hatred, including a 2024 attack on a Latter-day Saint church in Michigan reaffirm the existence of violent religious prejudice. Moreover, many families in the study reported experiencing acts of bigotry in one form or another. Ibrahim and Jala, a Muslim couple, a few months after 9/11, explained how popular media had been a cause of stress for them:

Ibrahim: It’s been really stressful for all Muslims. It’s tough to even watch the news anymore.

Jala: It’s so depressing.

Ibrahim: There is not one day that goes by without something negative about the Muslims. It’s been very stressful for all of us.

Their words reveal the distress felt by religious minorities who have navigated pervasive assumptions that their faith tradition is inherently violent. As a result, there is pressure to try to counteract false narratives. Another aspect of this theme was highlighted by a Christian father named Thomas, who spoke to the complexities that can arise when engaging with someone of another faith:

Our middle son, Jonathan… about five years ago . . . [he was] maybe going on about four [years old]. [Jonathan] was concerned for the salvation of this little neighbor friend… [who is] Hindu. His mother [also is] Hindu . . . but what happened was [Jonathan] tried to share his faith with him and said, “If you do not believe in God, you’re going to go to hell.” … His [friend’s] mother was very offended by that and now they do not—[well], it’s been five years and they do not play together [anymore]. That [has] hurt.

If this exchange and fallout were painful for Thomas and his son Jonathan, how much pain was experienced by the Hindu friend and his parents? There is significant room for additional learning, religious literacy, and neighborly compassion among us all.

Navigating struggles of difference can be painfully divisive for minority families. For many, it can be especially challenging to accept and respect the differing beliefs of others, when one’s own convictions are so deeply held. With greater empathy, our society can increase its capacity for awareness and sensitivity in avoiding damage and offense—and for humble repentance, forgiveness, and reconciliation when damage is done, whether intended or not. This is the healing balm that our world is in greater need of now than ever before.

Hath Not a Jew Eyes?

During a pivotal moment in The Merchant of Venice, Shylock makes a powerful appeal to shared humanity while facing those who have wronged him:

Hath not a Jew eyes? Hath not a Jew hands, organs, dimensions, senses, affections, passions? Fed with the same food, hurt with the same weapons, subject to the same diseases, healed by the same means, warmed and cooled by the same winter and summer, as a Christian is?

Diverse religious convictions may lead us to believe that we are too different to cultivate peace and view one another with empathy, but Shylock posits that we each grieve, suffer, love, and hope —things that make us more alike than we might think. We share so much in common—the things that make us human, many things that matter profoundly.

In examining the struggles experienced by religious minority families in the United States, the need for foundational change is undeniable. The question, then, is where do we begin? 

Both the participants and the researchers involved in the American Families of Faith Project suggest starting with small, intentional steps, such as: (1) asking respectful questions about someone’s beliefs or practices with the intent to listen and learn, (2) attending religious services or celebrations outside one’s own tradition to support a friend, or (3) cultivating friendship with someone of a different faith. While interreligious understanding will not occur overnight, small steps have the power to bridge divides.

As we become a society that listens rather than assumes, and reconciles rather than retaliates, we will begin to see religious minority families not as stereotypes but as people—each with a unique story to tell.

The post Strangers in Their Own Land appeared first on Public Square Magazine.

Beginning the first week of September 2026, the class schedule during Church Sunday worship meetings will change. The two-hour block of meetings will continue with sacrament meeting and Primary as they are currently. However, for adults and youth, rather than alternating between Sunday School, Relief Society, priesthood, and Young Women meetings every other week, they will attend shortened versions of these meetings every week. New Sunday curriculum will also be introduced for Aaronic Priesthood quorums and Young Women classes.

Overview of the Sunday Meeting Schedule

Sacrament meeting (60 minutes), followed by a 5-minute transition to Sunday School classes and Primary.

Adults and Youth will attend a 25-minute Sunday School class, followed by a 5-minute transition to Priesthood quorums, Relief Society, and Young Women meetings.

Children will attend a 55-minute Primary.

If needed, leaders may adjust this schedule as described in General Handbook, 29.2.8.

Format of Classes

• Sunday School classes can strengthen gospel learning at home. Classes open and close with prayer, and teachers lead discussions focused on the scriptures and Come, Follow Me—For Home and Church. These conversations encourage personal and family scripture study while giving members opportunities to share insights, testimonies, and experiences that build faith in Heavenly Father and Jesus Christ. Given the reduced class period, Sunday School lessons for adults and youth must begin promptly.
• Elders quorums and Relief Societies will continue to study messages from the most recent general conference. Meetings begin and end with prayer. With the reduced class period, there will no longer be time for a specific counseling topic prior to the lesson. Presidencies should carefully select general conference messages that can be reviewed and discussed.
• Aaronic Priesthood and Young Women meetings begin and end with prayer and are conducted by a member of the quorum or class presidency. Gospel instruction is provided by an adult leader, a youth, or a youth assisted by an adult leader. Lessons will focus on truths in the updated For the Strength of Youth: A Guide for Making Choices, which is available digitally now and will be available soon in print. The updated edition contains 12 chapters, with one chapter designated for study each month. The For the Strength of Youth magazine will offer additional resources to support each monthly theme. Given the reduced class period, lessons must begin promptly. Young men, young women, and their leaders may continue to repeat the Aaronic Priesthood quorum theme and the Young Women theme at their respective meetings.

Primary meetings:

• 5 minutes: Prayer, scripture or article of faith, talk or testimony
• 20 minutes: Singing time
• 5 minutes: Transition to classes
• 25 minutes: Classes with lesson from Come, Follow Me—For Home and Church.

In wards with many children, Primary leaders may divide children into two groups. One group is in classes while the other group is in singing time. Then the two groups change places.

Until the end of 2026, lessons from Appendix B in Come, Follow Me will continue to be taught on fifth Sundays. (See General Handbook, 12.1.4.)

Beginning in January 2027, class lessons each fast Sunday will be based on new materials found in the 2027 edition of Come, Follow Me—For Home and Church.

Additional Information

Additional information about the Sunday meeting schedule may be found in the notice from the First Presidency and in the article “Changes to the Sunday Class Meeting Schedule.”

Video instruction will be provided in advance of the September 6 start date. Youth, their parents, and leaders are encouraged to watch the instruction during class time of the August 2026 fifth Sunday. Youth leaders are also encouraged to read the updated For the Strength of Youth: A Guide for Making Choices and subscribe to the For the Strength of Youth magazine.

Keys to Success

• Transitions. Keep transition times brief. Leaders, teachers, and parents can help children and youth get to class quickly. The majority of social conversations can happen before and after church rather than during transition times.
• Meetings and Classes. Meetings and classes should end on time so members can quickly transition to their next class. Sunday lessons are meant to supplement study that members are participating in at home. Meaningful, relevant gospel discussions are more important than covering all of the material in a lesson.

New Curriculum for Youth

Encourage youth, parents, and leaders to become familiar with the new Sunday youth curriculum by reading the updated For the Strength of Youth: A Guide for Making Choices and subscribing to the For the Strength of Youth magazine. One free subscription is available per household. Current and past copies of the youth magazine may also be accessed digitally on magazines.ChurchofJesusChrist.org and in the Gospel Library app.

Teacher Council Meetings

Teacher council meetings are held monthly during one of the 25-minute class times on Sunday.

• Relief Society, Young Women, and priesthood quorum teachers and leaders can meet while Sunday School is being held.
• Sunday School teachers can meet while Relief Society, Young Women, and quorum meetings are being held.
• Information about teacher council meetings for Primary teachers can be found in General Handbook, 17.4.

The ward council may organize teacher council meetings for parents to help them improve gospel teaching in the home. Like other teacher council meetings, these are held during one of the 25-minute class times on Sunday. (See General Handbook, 13.5, 17.5.)

 

In his October 2025 General Conference address, “Taking on the Name of Jesus Christ,” Dale G. Renlund teaches that discipleship is more than belief. It is the process of becoming more like the Savior as we take His name upon us.

He illustrates this through the example of a surgeon who changed his behavior after his name became associated with another. Because of that connection, he chose to act differently.

In a similar way, when we take upon ourselves the name of Jesus Christ, we begin to see ourselves as His disciples. We recognize that we represent Him in our actions, words, and choices.

Even when we are occupied with other matters, we remain mindful of Him, just as we remember our own names, regardless of what else we focus on.

Common Criticism: “Religious identity doesn’t really change who you are. It’s just a label.”

Some people view religious identity as something external. From this perspective, calling oneself a Christian does not necessarily influence behavior or character.

Fallacy at Work: Identity Has No Transforming Power

This belief assumes that names and identities are passive. It overlooks how deeply identity shapes behavior, priorities, and self-perception.

Elder Renlund’s Correction: Taking Christ’s Name Changes Us

Elder Renlund teaches that taking upon ourselves the name of Jesus Christ is an active and ongoing process.

It begins with identification. We choose to be known as His disciples.

It continues through remembrance. We consciously keep Him in our thoughts and hearts.

It grows through emulation. We strive to become like Him.

And it deepens through alignment. We join Him in His work.

As this process unfolds, disciples do not simply carry His name. They begin to reflect His character.

Solution:

Taking upon ourselves the name of Jesus Christ is meant to transform us. As we intentionally identify with Him and remember Him, we naturally begin to act more like Him.

Living Apologetics: Representing Christ in Daily Life

Elder Renlund’s message reframes what it means to be a disciple.

Instead of seeing faith as something private, disciples begin to see themselves as representatives of Jesus Christ in everyday situations.

This changes how they respond to:

• Frustration and stress
• Interactions with others
• Opportunities to serve

Like the surgeon who adjusted his behavior because of the name he carried, disciples can ask:

“If I bear Christ’s name, how should I act in this moment?”

Over time, this perspective leads to real change. Small decisions begin to reflect a deeper commitment to the Savior.

Practical Apologetic Use

• If someone says: “Religion doesn’t really change people.”

• You can respond: “Elder Renlund teaches that taking Christ’s name upon us shapes how we think and act. It becomes part of who we are.”

Ways to Apply Today

1️⃣ In a specific moment today, pause and ask, “If I represent Jesus Christ, how should I respond right now?”
2️⃣ Look for one opportunity to act more like the Savior in how you speak or serve.
3️⃣ Reflect on how remembering Christ influences your daily decisions.

Keep This Talk With You

Elder Renlund reminds us that taking upon ourselves the name of Jesus Christ is a lifelong process.

As we identify with Him, remember Him, and strive to become like Him, we gain access to His power and blessings.

We do not simply carry His name. We begin to live it.

And as we do, others can see Him more clearly through us.

What would change in my life if I more fully saw myself as a representative of Jesus Christ?

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.

The post Taking on the Name of Jesus Christ appeared first on FAIR.

At general conference every six months, The Church of Jesus Christ of Latter-day Saints issues an official World Report of Church news and events around the world.

You can watch it in English below. Narrated versions are available in 10 additional languages: Spanish, Portuguese, French, Cantonese, German, Italian, Japanese, Korean, Mandarin and Russian.

During conference weekend, the World Report will be broadcast on the Church satellite system. It will also be shown on KSL-TV and BYUtv.

Learn more about the World Report in the article “Watch the April 2026 Edition of the World Report.”

Watch the English video below:

2026 Asia Area Report

Additionally, the first Asia Area Report is available to view. This regionally focused report covers Church news and events across 22 countries and territories.

Hashtags

Many social media sites let you categorize your posts by using hashtags. Hashtags consist of a pound sign (#) followed by a key word(s). These subject tags can be searched on sites such as Twitter, Facebook, Instagram, YouTube, Pinterest, Flickr, and Tumblr to find information about a given topic.

Here are suggested hashtags you can use when posting comments about conference:

• #GeneralConference
• #HearHim, #Restoration, #FirstVision (hashtags specific to this conference)
• #‎inspiredby‬ (to share what you find inspiring)
• #next6months (to share how you want your life to change over the next 6 months)
• #last6months (to share how your life has changed since last conference)
• #TabChoir (when referencing the Tabernacle Choir at Temple Square)

Use this format when mentioning the names of Church leaders:

• #PresOaks, #PresEyring, #PresChristofferson (First Presidency)
• #PresHolland (President of the Quorum of the Twelve Apostles)
• #ElderUchtdorf, #ElderCook, etc. (members of the Quorum of the Twelve and the Seventy)
• #BishopCausse (Presiding Bishopric)
• #SisterPorter, #BrotherJohnson (General Officers)

See a more complete list of suggested LDS hashtags you can use when discussing the Church on social media.

The free book 101 Ways to Hasten the Work Online also has ideas about using hashtags.

And remember the words of President Dieter F. Uchtdorf from the April 2011 General Conference:

With so many social media resources and a multitude of more or less useful gadgets at our disposal, sharing the good news of the gospel is easier and the effects more far-reaching than ever before. In fact, I am almost afraid that some listening have already sent text messages like “He’s been speaking for 10 minutes and still no aviation analogy!” My dear young friends, perhaps the Lord’s encouragement to “open [your] mouths” might today include “use your hands” to blog and text message the gospel to all the world! But please remember, all at the right time and at the right place.

Direct URLs

The Church provides a number of direct URLs (also called “vanity URLs”) that you can use to quickly access general conference online.

Conference Page

• conference.ChurchofJesusChrist.org or gc.ChurchofJesusChrist.org take you directly to the main general conference site (ChurchofJesusChrist.org/general-conference)
• conferenciageneral.ChurchofJesusChrist.org takes you to the general conference page in Spanish (ChurchofJesusChrist.org/general-conference?lang=spa)
• conferênciageral.ChurchofJesusChrist.org takes you to the general conference page in Portuguese (ChurchofJesusChrist.org/general-conference?lang=por)

Conference Music

• gcmusic.ChurchofJesusChrist.org takes you to the conference music playlist (ChurchofJesusChrist.org/general-conference/music)

Conference Children’s Activities

• conferencegames.ChurchofJesusChrist.org takes you to general conference activities for children (ChurchofJesusChrist.org/general-conference/activities-for-children)

See a list of short URLs to find many other Church websites.

Related articles:

• How to Prepare for General Conference
• Invite Your Friends to Watch General Conference
• 8 Ways to Access General Conference
• Direct URLs to Access General Conference

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An updated chart of General Authorities and General Officers is now available to download. The chart includes the new First Presidency, two recently called Apostles, and the Presiding Bishopric. An updated chart will also appear in the May 2025 Liahona magazine (conference edition) in dozens of language

View or download English chart.

Read more about the changes in Church leadership since the October 2025 general conference in the article “Download an Updated March 2026 Chart of General Authorities and General Officers.”

For decades, the explanation was that Joseph Smith was too stupid and uneducated to have written the Book of Mormon, so someone else must have. For decades the claim was that Solomon Spaulding wrote a manuscript, Joseph plagiarized it, and that became the Book of Mormon.

That explanation ended when the Spaulding manuscript was found in 1884 and shown to not match the Book of Mormon in content or structure.

Since then, more evidence has come forward that supports the Book of Mormon as an ancient record. This includes Semitic language patterns, Hebrew poetic structure like chiasmus, knowledge of ancient Israelite practices, Egyptian and Hebrew names with accurate meanings, and references to texts not found in the Old Testament but later identified in apocryphal writings.

Because of this, critics have had to adjust their position.

The claim is no longer that Joseph could not have written it, but that he must have built it from many different sources. The argument now is that Joseph pulled ideas from View of the Hebrews, The Late War, The First Book of Napoleon, local maps, pirate stories, sermons, and anything else that can be loosely connected, then somehow organized all of it and dictated the Book of Mormon.

Joseph Smith Was Educated Through Dartmouth College

One of the newer additions to this theory, and the explanation for how Joseph Smith was able to learn much of the doctrine used in the Book of Mormon, is the idea that Joseph Smith had access to higher education through Dartmouth.

This comes from a 2006 paper by Richard Behrens and was pushed into wider circulation in 2023 through a Mormon Stories episode as well as other anti-Mormon platforms.

The claims are:

1. The Smith family lived within a few miles of Dartmouth
2. Hyrum Smith was part of the “Dartmouth education system”
3. Hyrum tutored Joseph during his leg recovery
4. A Dartmouth professor named John Smith was related to the family
5. Dartmouth exposed students to ideas similar to Restoration doctrine
6. Masonic influence was present in that environment
7. Therefore Joseph was more educated than he is presented

The conclusion is that Joseph was essentially “Dartmouth educated” and used that exposure to create the Book of Mormon.

The problem is that every step in that argument requires assumptions that are not supported by the historical record.

Is a Prep School Really Dartmouth?

Hyrum Smith did not attend Dartmouth College.

He attended Moor’s Charity School, which was a preparatory school connected to Dartmouth.

The only confirmed record shows that Hyrum was enrolled in arithmetic for one quarter, from August 28th through November 1814.

That is the documented evidence.

It is reasonable to assume he also learned reading, writing, grammar, and possibly some basic Latin or religious instruction. That is what a preparatory school would teach a boy his age.

What is not supported is the idea that he was studying advanced theology, Hebrew, or complex doctrinal systems.

There is no record of that.

How Well Do Young Boys Absorb Advanced Doctrine?

Hyrum was 14 during the term we know he attended Moors.

Joseph was 7-8 when he was homebound and recovering from his leg surgery.

For this theory to work, you have to assume:

• that Hyrum was learning advanced theology as a young teenager
• that he fully understood it
• that he retained it
• that he taught it clearly to a much younger child
• that Joseph retained it for over a decade
• that Joseph later used it to construct a complex religious record

There is no evidence for any of that.

There are also practical problems:

• If Hyrum was walking miles to school and back, how much time did he have to teach?
• If he had farm responsibilities, how much time remained?
• Was Hyrum even attending Moors before Joseph’s surgery
• If he took a full year off school to tutor Joseph during his recovery, wouldn’t that further limit his already limited preparatory education? i

Even if Hyrum helped care for Joseph, any instruction he provided would most likely have been basic and practical, not advanced doctrinal teaching or speculative ideas about ancient religions and traditions as they were understood at the time.

They Were Not Together During Translation

If the argument shifts and claims Hyrum taught Joseph later, when Joseph would have been old enough to understand, that creates another problem.

The Book of Mormon was translated primarily in Harmony, Pennsylvania.

Hyrum was in New York.

They were separated by over 100 miles.

If Hyrum had all this knowledge, he was not present during the translation to provide it.

The John Smith Connection

Another part of the argument is that Professor John Smith of Dartmouth was related to the Smith family.

John Smith was a professor of languages and theology and worked with Hebrew, Greek, and other ancient languages.

There may have been a distant family connection.

But “Smith” was one of the most common names in America.

Even if they were related, there is no evidence:

• that they ever interacted
• that they exchanged ideas
• that his work influenced Joseph or Hyrum

A shared last name or distant relation does not establish influence.

The Claimed Parallels

The theory relies heavily on parallels between Dartmouth studies and Restoration doctrine.

These include:

• premortal existence
• atonement before creation
• plan of salvation
• agency
• spiritual death after the Fall
• types and shadows
• oaths and covenants
• Melchizedek Priesthood
• Aaronic Priesthood
• degrees of glory
• exaltation
• revelation
• spirit as a finer form of matter
• multiple inhabited worlds
• Enoch traditions
• Hebrew study
• School of the Prophets

However, none of these ideas are actually unique to Dartmouth.

These topics existed across:

• biblical interpretation
• early Christian theology
• philosophical discussions
• religious debates of the time

At most, Dartmouth was one place where some of these ideas were discussed.

That is not the same as Joseph learning them, retaining them, and building the Book of Mormon from them.

What the Evidence Actually Shows

When you remove the assumptions, the evidence shows:

• Hyrum attended a preparatory school briefly
• He studied arithmetic
• He likely received basic education
• He helped care for Joseph during illness
• The family lived near Dartmouth for a period of time from 1811-1815

That is the full picture.

Everything else relies on assumptions added on top of that.

Assumptions You Must Accept for This Theory to Be Plausible

To accept this theory that Joseph Smith received a Dartmouth Education, you have to accept that:

• a young teenager Hyrum Smith attended far more schooling than the records indicate and received advanced theological training which was not curriculum of a preparatory school
• at age 13 he took a year off from this preparatory education
• he passed the information he had learned to a 7 year old child while the child was recovering from a serious leg surgery
• the child retained this knowledge for years
• and later used it to produce a complex religious record
• all without documentation

Or:

Hyrum attended a preparatory school, Joseph had limited formal education, and the Book of Mormon was produced as Joseph claimed.

Evidence of a Restoration

The presence of similar ideas in earlier traditions is not evidence of copying. Especially when there is no evidence that Joseph Smith actually had access to any of it.

What it does show is that there were ancient beliefs and practices that differ significantly from what most Protestants in Joseph Smith’s day taught.

The Restoration introduces ideas such as ongoing revelation, a more tangible understanding of God, temple-centered worship, and human progression. These were not standard teachings in early 1800s American Christianity and were often rejected outright.

Yet those same patterns appear in ancient Jewish and early Christian contexts, where temple worship, divine councils, and progression toward God were part of the religious landscape.

Rather than reflecting the dominant theology of Joseph Smith’s environment, these teachings align more closely with older traditions that had been debated, altered, or lost over time.

You can build a theory by stacking assumptions that require faith to believe where there is no evidence.

Or you can stay with what is actually supported by the historical record.

by Autumn Dickson

For my last post this week, we talked about some specifics of Passover in order to better reflect on our free status because of Christ. I really love the Passover. My sister does a Passover meal for Easter each year, and there are so many beautiful traditions associated with it that can teach us about Christ if we choose to explore the symbolism. So I want to talk about a different aspect of Passover.

In Exodus, the Lord teaches His people to keep the Festival of Unleavened Bread (Passover) in Canaan.

Exodus 13:8 ¶ And thou shalt shew thy son in that day, saying, This is done because of that which the Lord did unto me when I came forth out of Egypt.

The Israelites were commanded to teach their children about their deliverance. Some of the traditions that formed as a part of this commandment are wonderful.

As the Jews do their Passover meal, they begin with strange ways that are different than any other day. This is meant to provoke curiosity in children. As they move through a couple of these strange steps, there is a ritual called Ma Nishtana. For this ritual, the youngest child would say:

“Why is this night different from all other nights?”

On all other nights we eat leavened and unleavened; tonight only unleavened.

On all other nights we eat all vegetables; tonight bitter herbs.

On all other nights we don’t dip even once; tonight twice.

On all other nights we eat sitting or reclining; tonight we all recline.

This would begin the story telling of how the Israelites were freed from Egypt.

Like with the Israelites on Passover, we, as Latter-day Saints, do things in a peculiar way. We live differently because of what we believe. And when our children (or anyone, for that matter) ask why, how do we answer them?

Because the answer should always connect back to Christ and His deliverance. Whenever we can connect it back to Christ, we should.

Why do we keep the Word of Wisdom? Because it keeps our bodies healthy and strong and better able to hear Christ.

Why do we go to the temple? To try and feel Christ more closely and to receive power from Him.

Why do we go to church every single week? Why do we keep the Sabbath Day Holy? Why are we so careful about our entertainment? Why do we keep the Law of Chastity? Why do we do Family Home Evening and Come Follow Me? Why are we making our lives harder and different?

These are peculiar traditions that were meant to put our lives in order so that we can better feel Christ and serve Him. It is always about Christ because in Christ, we find joy and peace.

When we try to do the gospel without Christ, it’s merely an extra burden. When we utilize the gospel to draw closer to Christ, that’s when it’s life-changing.

Whenever I start to feel like the gospel or church is a burden, I have learned that the problem is forgetting Christ. Let’s talk about it with a direct example.

I try to go to the temple once a month. I used to be so intense about it because I’m often intense about everything. I never missed a month, which is awesome except for the fact that it didn’t bring me closer to Christ. It just gave me a little rush of dopamine to cross it off my list and a weird sense of pride and martyrdom. Because I’m often intense about things like this, it can get really easy for me to overwhelm myself and reach the point where I want to give up entirely.

Everything changes when I switch my perspective to see tools and layers of bringing Christ into my life. This makes two great changes in my life.

The first is that I can utilize wisdom to know what to prioritize and to let go when things don’t come together. For example, I travelled a ton last month, and it was really difficult to go to the temple. We were gone for a little over half the month, and I have limited windows in which I can run over and participate in the temple. I had lined everything up one afternoon to go while my babies slept and my other kids were in school and Conner was downstairs working. I planned it all without the knowledge that Conner wasn’t actually going to be home to be with the babies while they napped.

What normally would have been an absolutely unreasonable irritation gave way to peace. I couldn’t go to the temple to find Christ, but that didn’t mean I needed to banish Him from my heart in anger. The temple is a tool and if something prevents me from picking up that tool, I have a myriad of tools at my disposal to draw myself closer to Him.

The second way that it has changed my life is probably even more important. The things that used to overwhelm me are now the things that relax me.

The temple used to be a rushed thing that took up some of my time. Now I see it for the worthwhile activity that it is. I calm my heart and utilize it rather than completing it. I can go to church with 5-8 kids (depending on whether my kids bring their friends) and I can simply be grateful for the opportunity to be there and show my devotion to Christ. I can be grateful for the opportunity for my children to also practice drawing closer to Christ even if it’s a rather imperfect effort. When I keep the Word of Wisdom, it’s because I want to nourish my body so that it stands ready to hear and serve Christ. When I keep the Law of Chastity, I am removing unnecessary drama and heartache that are distracting from Christ.

The gospel and commandments and church all become exactly what they were meant to become when we tie it back to Christ. In Christ, we find our ultimate joy and peace and hope. He lightens everything He touches. His yoke and burden are light because the yoke and “burden” are the very things that tie us to Him.

I am grateful for Christ in my life. He truly has changed my life. I look at my life and find all sorts of reasons to rejoice and hope for better days. I have also learned how to be grateful for the yoke and burden He gives me because I see it for what it is.

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 – Easter – Part 2 – Autumn Dickson appeared first on FAIR.

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My father, now eighty-five years old, tells a story of being five years old and visiting his grandparents in Heber, Utah. One sunny summer afternoon, Dad wandered into his grandmother’s garden and began harvesting and eating onions, which he claims were almost as sweet as apples. 

When Grandma DeGraff came out and caught him, she let him know that his behavior was bad, even sinful. By the end of the lecture, Dad believed he was bad. 

He can’t remember how long he sat in the dirt, stunned, simmering in shame, and stinking of onions when his grandpa finally came out. Grandpa DeGraff said, “Steve, what you did was wrong. But I love you. There’s no one I’d rather give these onions to than you. All you have to do is ask.” Dad said, “Grandpa’s forgiveness brought me back into my humanity.” 

We know how good, joyful, and freeing receiving forgiveness feels. It connects us to the person who forgives us and can even help us feel more connected to God. 

But forgiving is not always easy. C.S. Lewis once wrote, “Everyone says forgiveness is a lovely idea, until they have something to forgive.” More recently, Sister Kristen Yee, Second Consuelor in the Relief Society General Presidency, taught this same truth: “Forgiving can be one of the most difficult things we ever do and one of the most divine things we ever experience.”

It is normal to struggle with forgiving. It is normal to want retribution, or revenge, when others sin—especially when their sins hurt us. 

Yet when Christ was on the cross, He opened the door for our forgiveness and repentance. In a simple moment that was pivotal in eternity, Christ forgave His crucifiers: “Father, forgive them for they know not what they do.” 

This Easter, as we contemplate our Savior’s Atonement, we can learn learn at least seven lessons on the nature of forgiveness from Christ’s time on the cross.

Lesson One: We Worship a Loving and Forgiving God 

The first word Christ utters in the process of forgiving His crucifiers is “Father.” Christ previously showed us in the parable of the Prodigal Son how our Father responds to an imperfect child: “But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.”

There are no lectures in this offering of forgiveness; there is no delay. Christ tells us clearly in this parable that God forgives us lovingly and completely. When Christ reaches for that divine forgiveness at the moment of His own death, He knows the gift will be granted. Symbolized in Christ’s cross itself is a forever open-armed God—one who is willing to forgive us and is waiting to embrace us.  

Lesson Two: Even When We Forgive, We Might Still Experience Pain 

Even when we forgive, we might still experience pain, grief, or loss as a result of what has happened. When Christ forgave those actively hurting Him, the pain He felt did not immediately stop. So why should we forgive, knowing we might still experience the effect of the offense? 

Our pain might not be magically erased by forgiving, but forgiving can help us pivot. Elder Gerrit W. Gong has taught that, “Often condemnation focuses on the past. Forgiveness looks liberatingly to the future.” 

Lesson Three: Forgiveness puts Responsibility in the Right Places

During His ministry, Christ had forgiven sins Himself. But while on the cross, He asks God to do it: “Father, forgive them.” Christ gave their sins to God to manage.

We might be handed something painful, but it’s not our responsibility to hold onto that thing forever, to carry it, and wonder why our offender handed it to us in the first place. Elder David E. Sorenson said: “Forgiveness means that problems of the past no longer dictate our destinies, and we can focus on the future with God’s love in our hearts.”

There’s a certain amount of relief in the fact that forgiveness is not conditional on our offender in any way. Forgiveness is a way of taking ourselves out of the equation with an offender: We get to work directly with Christ, and allow Christ to work with our offender.

Lesson Four: We Must Forgive Human Weakness

When Christ petitioned our Father for forgiveness of the people who were crucifying Him, He didn’t talk about their murderousness, He addressed their ignorance: “They know not what they do.” 

Our oldest son, Owen, was four years old when he let us know his feelings about not getting to have a family movie party one night. He left us a note on green construction paper: “I love you. But I’m still mad.” Forgiveness is what allows us to keep love in our hearts, even as we navigate the friction of daily life. 

Lesson Five: Through Forgiveness Our Pain Can Be Transformed  

In this life we will suffer. We are told this in the scriptures, and we have experienced plenty of it. German philosopher Dietrich von Hildebrand reminded us that we sometimes mistake “Christ’s transfiguration of all suffering for an elimination of all suffering.” Suffering is part of life, and yet through Christ we know that suffering is not meant to be our final destination. 

Christ’s suffering was not the end, but Christ had to experience death in order to be resurrected to a new life. Likewise, we have the promise that God can transform all of it—our pain, destruction, and mourning—not that the hard things will be erased from our lives but transformed. 

Isaiah tells us that beauty can rise from the ashes of our lives, that joy can come from our grief, and praise can come from heaviness. We don’t often quote the next verse in this Isaiah passage, but it conveys the fact that the most difficult things, the “desolations of generations,” the big things, even as big as “waste cities” shall be raised up through Jesus Christ.

Lesson Six: Forgiveness Should Become Part of Our Nature

Forgiveness is the only part of the Lord’s Prayer that Christ emphasizes through repetition. When He talks about our daily need of bread, forgiveness is mentioned as well. 

The immediacy of Christ’s forgiving those in the moment they were sinning against Him on the cross indicates that forgiveness was part of His very nature. I had a BYU Religion student write about how a forgiving nature could create a culture of love in her home. “I want to create a space where forgiveness is not withheld, not earned, not delayed—but simply given. I want my children and spouse to feel that mistakes are part of life, not the end of love.” 

Forgiveness is not a checklist we march through, but a mindset and a heart-set that can become part of who we are. We might even become so forgiving that we don’t look for offenses. Not picking something up in the first place means we won’t have to figure out how to set it down later. 

Lesson Seven: We Are Not Alone as We Forgive 

In the throes of His agony, Christ was not alone. He had heavenly help in Gethsemane and on Calvary when Christ asked His Father to forgive the people hurting Him. We are not alone in forgiving, either. 

Sister Yee has taught that Christ “does not ask us to [forgive] without His help, His love, His understanding. Through our covenants with the Lord, we can each receive the strengthening power, guidance, and the help we need to both forgive and to be forgiven.” 

“I stood there with coldness clutching my heart. But forgiveness is not an emotion—I knew that too. ‘Jesus, help me!’ I prayed silently. ‘I can lift my hand, I can do that much. You supply the feeling.’

“Woodenly, mechanically, I thrust my hand into the one stretched out to me. And as I did, an incredible thing took place. The current started in my shoulder, raced down my arm, into our joined hands. And then this healing warmth seemed to flood my whole being, bringing tears to my eyes, ‘I forgive you, brother!’ I cried. ‘With all my heart!’

“For a long moment we grasped each other’s hands, the former guard and the former prisoner. 

I had never known God’s love so intensely as I did then.” 

What Forgiveness Is Not

When offering forgiveness feels insurmountable, we may be assuming that we have to do more than Christ has actually asked us to do. Elder Neil L. Andersen wrote a useful list about what forgiveness is not. 

• Forgiveness is not failing to protect ourselves, our families, and others. 
• Forgiveness is not continuing in a relationship with someone who is not trustworthy. Christ’s response to those threatening to harm Him at Nazareth is instructive: He did not lecture, try to persuade, or call down lightning bolts. Christ simply “went his way” (30)—and never goes back. Forgiveness does not always include relational reconciliation. 
• Forgiveness is not condoning injustice. The late Elder Jeffrey R. Holland taught that Christ never called evil things good, and neither should we.
• Forgiveness is not dismissing the hurt or disgust we feel because of the actions of others. We should be patient with ourselves while we heal and progress toward forgiving.
• Forgiveness is not forgetting but remembering in peace. 

A Path to Joy

Elder Holland has explained that none of us have “traveled beyond the reach of divine love. It is not possible for you to sink lower than the infinite light of Christ’s Atonement shines.” The divine forgiveness that God offers to us is complete and it is joy-filled. 

God has His forgiving arms forever open to us, waiting to embrace us without delay. When we choose to forgive, like Christ did on the cross, God’s love can flow through us, and we open ourselves to connection with others and with God.  

The post Forgiveness: Seven Lessons from the Cross appeared first on Public Square Magazine.

Did you know that you can listen to general conference using smart speakers? Just ask your Amazon Alexa device or your Google Assistant device to play conference to you using the Church’s Gospel Voice.

Audio of all sessions will be streamed live in English and Spanish. Below are the instructions on how to use each device.

Amazon Alexa Devices (Echo, Echo Dot, Amazon Fire TV Cube, etc.)

• For English, first add Gospel Voice to your Alexa, then say, “Alexa, enable Gospel Voice.” Then say, “Alexa, ask Gospel Voice to play general conference.”
• For Spanish, first enable TuneIn skill, then say, “Alexa, open TuneIn Live.” Then say, “Alexa, play Canal Mormón,” or “Alexa, ask TuneIn to play Canal Mormón.”

Google Assistant Devices (Home, Mini, Auto etc.)

• For English, first add Gospel Voice to your Google Assistant. Say, “Hey, Google. Talk to Gospel Voice.” Then say, “Hey Google, ask Gospel Voice to play general conference.”
• For Spanish, first enable TuneIn skill, then say, “Hey, Google, talk to TuneIn Live.” Then say, “Hey, Google, play Canal Mormón,” or “Hey, Google, ask TuneIn to play Canal Mormón.”

Learn more in the Gospel Voice Quick-Start Guide.

Since October 1880 when John Taylor was first sustained as the President of the Church, a solemn assembly is held “for the body of the Church to express the voice of the Church in a first sustaining vote for a new President of the Church.”¹ Although the exact procedures have varied over time, the fundamentals have remain unchanged.

Joseph Smith and Brigham Young

Joseph Smith introduced the special pattern of voting that is now followed in our solemn assemblies. During the dedicatory services of the Kirtland Temple on March 27, 1836, Sidney Rigdon:

Presented Joseph Smith jr. to the church as a Prophet and Seer. The Presidents of the Church then all in their seats, acknowledged him as such by rising. The vote was unanimous in the affirmative. The question was then put, and carried without a manifest dissenting sentiment to each of the different grades or quorums of church officers respectively and then to the congregation.²

Later in the service, Joseph Smith then presented the other Church officers in the same manner: each officer was presented to the several priesthood quorums in order, and then to the congregation as a whole.³ Naturally, this procedure took a long time, as each group of leaders was presented to each quorum and the congregation, then the next group was presented to each quorum and the congregation, and so forth.

In this special procedure, a person voted affirmatively by rising when that person’s quorum was called upon, if he assented to the proposal; if he disagreed with the proposal, he remained seated.

After Joseph Smith was killed, Brigham Young called for a solemn assembly for the Saints to vote on who should lead the Church—Sidney Rigdon or the Quorum of the Twelve. He asked the Saints to assemble at the meeting seated by priesthood quorums, to vote in the same way as was done in the Kirtland Temple. However, as the meeting progressed in which the vote was to be taken, developments in the meeting precluded voting by quorums.⁴

John Taylor, Wilford Woodruff, and Lorenzo Snow

In August of 1877, Brigham Young died after leading the Church for 30 years. In the first general conference after he passed, a solemn assembly was convened for the purpose of sustaining the Quorum of the Twelve as the presiding quorum of the Church. (At the time, it was called a general assembly.) This assembly followed the same pattern as the assembly in the Kirtland Temple: attendees were seated by priesthood quorum, and each group of leaders was presented to each quorum in succession (meaning the first group of leaders was presented to each quorum in order, then the next group was presented, and so forth). One change that was made (and has continued ever since) is that voting was done by standing and raising the right hand (instead of just standing).⁵

In 1880, the Quorum of the Twelve was ready to reorganize the First Presidency, and so in the October 1880 general conference, another solemn assembly was convened in order to sustain the new First Presidency. Again, attendees were seated by priesthood quorum and voted in the same manner as the 1877 conference. (During this voting, presidents of all priesthood quorums also voted as an additional separate group.) One major difference this time is that only the newly formed First Presidency, the Quorum of the Twelve Apostles, and the counselors to the Apostles⁶ were sustained using the special voting procedure. The vote on the counselors in the First Presidency and the Twelve Apostles as prophets, seers, and revelators, as well as the voting on all other Church officers, was done in the non-special manner (of the entire congregation voting at once while staying in their seats).⁷ This 1880 assembly effectively became the first solemn assembly for sustaining a new First Presidency.

The people who voted as a group were as follows:

1. Members of the Quorum of the Twelve Apostles and their counselors
2. Patriarchs and members of stake presidencies and high councils
3. High priests
4. Seventies
5. Elders
6. Members of bishoprics
7. All Aaronic Priesthood holders (priests, teachers, and deacons)
8. Presidents of the quorums
9. The entire congregation, including non-priesthood holders

The procedures in the 1889 assembly for Wilford Woodruff were virtually identical as those of the 1880 assembly, with the exception that quorum presidents did not vote as a separate group (what had been group 8).⁸ The procedures in the 1898 assembly for Lorenzo Snow were virtually identical to those of the 1889 assembly.⁹

Joseph F. Smith and Heber J. Grant

The 1901 assembly for Joseph F. Smith is unique in that it has been the only assembly conducted during a special general conference. Lorenzo Snow died just a few days after the October 1901 general conference had concluded, and it was decided to hold a special conference immediately for the sole purpose of sustaining the new First Presidency. So in November of 1901, the Saints assembled for this special conference. Unlike the previous three assemblies, during this one all the General Authorities were sustained using the special voting method. As for the groups voting, because the First Presidency had already been organized, the First Presidency became the first group to vote. Also, the patriarchs of the Church now voted as their own group, before members of stake presidencies and high councils. Lastly, Joseph F. Smith himself, as President of the Church, conducted the sustaining vote.¹⁰

The 1919 assembly to sustain Heber J. Grant was virtually identical to the 1901 assembly.¹¹

George Albert Smith through Spencer W. Kimball

The 1945 assembly to sustain George Albert Smith reverted back to the principle followed in the 1880 assembly of using the special voting procedure only for the top leaders. Thus, in the assemblies from 1945 to 1975, the special voting procedure was used only for the First Presidency, Quorum of the Twelve Apostles, and Patriarch to the Church, as well as sustaining these officers as prophets, seers, and revelators. The most notable change from the 1919 pattern was the involvement of those not in the Tabernacle. Seating in the Tabernacle was still by quorum, and when each quorum was called upon to vote, only those in the Tabernacle participated. However, when the voting on each proposal reached the last group (the entire congregation), everyone listening by radio, wherever they were, was invited to stand and vote. The last notable change was that all high priests now voted together as one group. (Previously, members of stake presidents and high councils voted as a group, members of bishoprics voted as a group, and other high priests voted as yet a third group.)¹²

The assemblies for David O. McKay (1951), Joseph Fielding Smith (1970), Harold B. Lee (1972), and Spencer W. Kimball (1974) were virtually identical to the 1945 assembly.¹³

Ezra Taft Benson and Howard W. Hunter

The 1986 assembly for Ezra Taft Benson¹⁴ saw the greatest changes to the procedure since it was introduced by Joseph Smith:

• Standing for all proposals at once. Up to this point, each quorum would vote on one set of leaders (for example, the First Presidency), cycling through all the quorums voting for that group of leaders. Then the quorums would vote again on the next set of leaders (for example, the Quorum of the Twelve), and so on. This obviously took a considerable amount of time, and required a lot of up and down for everyone involved. Beginning with the 1986 assembly, each quorum stood only once to vote, and all the proposals were given at once for each quorum.
• Proposals consolidated for everyone after the First Presidency voted. Previously, when each quorum stood, the person conducting would read through all the names of the group being presented, every time. Starting with the 1986 assembly, the person conducting would read through each proposal when the First Presidency voted. After that, for each quorum voting, the person conducting would simply say something like “It is proposed that [insert group voting] sustain the proposals as previously presented and voted upon by the First Presidency.”
• Everyone everywhere participated for everything. Though starting in 1945 people not in the Tabernacle were invited to participate when the whole congregation was invited to stand, before 1986 only those in the Tabernacle could participate when each quorum was called upon. Beginning in 1986, everyone everywhere was invited to stand then their quorum was called upon.
• Melchizedek Priesthood groups. All Melchizedek Priesthood holders outside of the First Presidency and Quorum of the Twelve voted together as one group (instead of the voting being separated by priesthood offices).
• Seating in the Tabernacle. Seating in the Tabernacle was no longer done by quorums.

These changes greatly reduced the amount of time required to conduct the special voting. Whereas the 1945 pattern took almost 30 minutes to conduct the voting, the 1986 pattern took less than 10 minutes.¹⁵

The only main difference between the 1986 assembly and the 1994 assembly for Howard W. Hunter was that the Seventies and the Presiding Bishopric voted as their own group. (They had been included with all other Melchizedek Priesthood holders in the 1986 assembly.)¹⁶

Gordon B. Hinckley through Russell M. Nelson

Beginning in the 1995 assembly for Gordon B. Hinckley, two groups were added to the voting. Previously, once the Aaronic Priesthood had voted, the entire congregation was then invited to vote together. Beginning in 1995, the Relief Society and also the Young Women voted as separate groups before the entire congregation was invited to vote.¹⁷

The 2008 assembly for Thomas S. Monson was virtually identical to the 1995 assembly.¹⁸

The only major difference for the 2018 assembly for Russell M. Nelson was the Relief Society group voted after the Melchizedek Priesthood group and before the Aaronic Priesthood group.¹⁹

Conclusion

Though the procedures have changed significantly since the pattern was first introduced by Joseph Smith in 1836, the special voting during a solemn assembly remains an important opportunity for Church members to join with their own quorums or groups, and then as an entire Church, to sustain a new President of the Church. For those who approach the proceedings with a reverential attitude, they can witness what has been described as “one of the most thrilling, inspiring, and humbling experiences in Church government.”²⁰

David W. Smith has volunteered with FAIR since August 2019, and was the recipient of the John Taylor Defender of the Faith Award in 2020. He has had an article published in BYU Studies, and he presented at the Joseph Smith Papers Conference in 2019. He has a bachelor’s degree in philosophy and a master’s degree in public administration, both from Brigham Young University.

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