Jennifer Roach Lees holds a Master in Divinity as well as a Masters in Counseling Psychology. She is a licensed mental health therapist and lives in Utah.

The post Come, Follow Me with FAIR – 2 Chronicles 14–20; 26; 30 – Jennifer Roach Lees appeared first on FAIR.

FamilySearch Memories is a digital scrapbook and cloud storage tool that allows you to collect, preserve, and share family history. It is a great place to store and share photos, certificates, and other family history documents. However, you should not post patriarchal blessings online.

“Each patriarchal blessing is sacred, confidential, and personal . … Church members should not compare blessings and should not share them except with close family members. Patriarchal blessings should not be read in Church meetings or other public gatherings” (General Handbook, 18.17.1). They should also not be distributed or shared through electronic means, such as in the Memories section of FamilySearch or on social media, websites, or blogs.

• “Patriarchal Blessings” in Topics and Questions
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• How to Access Your Patriarchal Blessing

by Autumn Dickson

Asa is one of the kings we read about this week. He was a king of Judah, the southern kingdom. He starts out his reign really strong, tearing down idol worship and deposing his own grandmother who worshipped idols. He encouraged people to seek the Lord. Unfortunately, he also took a turn for the worse and started trusting in human solutions over God, and he died.

There is one verse in the midst of his story that I want to share.

2 Chronicles 14:6-7

6 And he built fenced cities in Judah: for the land had rest, and he had no war in those years; because the Lord had given him rest.

7 Therefore he said unto Judah, Let us build these cities, and make about them walls, and towers, gates, and bars, while the land is yet before us; because we have sought the Lord our God, we have sought him, and he hath given us rest on every side. So they built and prospered.

Asa had a time of peace during his reign, and in the midst of this peace, he built fortified cities in Judah.

Asa goes on to face an Ethiopian army, and he is vastly outnumbered. As he faces his enemy, he cries out to God.

2 Chronicles 14:11 And Asa cried unto the Lord his God, and said, Lord, it is nothing with thee to help, whether with many, or with them that have no power: help us, O Lord our God; for we rest on thee, and in thy name we go against this multitude. O Lord, thou art our God; let not man prevail against thee.

The Lord proceeds to smite the Ethiopians, and they are driven back.

So here is my question…why did they fortify their cities?

Over and over and over again in the Old Testament we read about this same pattern. The Israelites (or in this case, Judah specifically), do all of the things only to have the Lord completely fight their battles.

The Lord parted the Red Sea. He made the walls of Jericho come down. He struck down 185,000 Assyrians outside Jerusalem’s walls during Hezekiah’s reign. This is a consistent pattern throughout scripture. The Lord fights the battles. Entire armies are defeated or become confused or simply flee.

So why bother even fortifying the cities?

Even in this specific story where the Lord defeats an army of a million Ethiopians, it doesn’t say that the fortified cities made a difference in the slightest. So why? Why fortify the city when the Lord defeats the enemy?

The only way I can think to explain it is this: chores.

Every Monday, our house gets totally cleaned. Bathrooms, mopping, dusting, vacuuming, all of it. Then, throughout the week, my three oldest kids are assigned one chore a day. It is usually the same list of chores that is done on Monday.

I remember watching my four year old wipe down the mirrors in the bathroom on Tuesday. That mirror went from clean to streaked in no time flat. My soul kinda died a little bit watching her make the mirror dirtier, and then it died a little more when I had to sneak back in to clean it a third time in two days.

But. I have to remind myself that it’s not about a clean mirror. It’s about a healthy, growing child. She doesn’t clean the mirror so that I can have a clean mirror (obviously). She cleans the mirror so that she learns how to clean a mirror (eventually).

The Lord paid for our sins. He paid for the sin you committed years ago, the sin you committed yesterday, the sin you’re going to commit today, and the sin you’re going to commit years into the future. The mirror is already clean.

But He still asks us to learn how to clean a mirror. Even when we’re actually just making the mirror dirtier again or when we’re cleaning an already clean mirror.

Being saved means you’re clean again, and to some extent, all of us will be saved in some degree of glory. Being saved means you’re clean, but being exalted means you grew up.

And that’s important because it determines our level of happiness.

There is inherent worth in knowing how to clean a mirror. There is inherent worth in learning how to fortify your city and do labor. There is inherent worth in growth even if it’s not actually contributing to anything yet. There is inherent worth in work even when it’s not paying for our salvation.

The Lord saves us. He cleaned the mirror. He protected His people throughout the scriptures.

But He asks us to learn how to clean the mirror because we won’t find happiness unless we know how. Some of the most miserable people I know are the ones who don’t appreciate the value of working hard. It won’t do you much good for the Lord to save you if you’re still miserable, and He’s not going to hook you up to constant happy drugs in heaven. Where do you think happiness comes from? It doesn’t really come from the mirror simply being clean. It comes from growing, and the clean mirror enables you to live with God again.

So we follow the Lord and His commandments so we learn how to be happy, and then He pays for the whole experience. He cleanses us so we can return to live with Him, and we return with the knowledge and experience required to find deep and lasting joy.

I’m grateful for the scriptures that teach true doctrine. I’m grateful that I get to watch these patterns over and over and over throughout the Old Testament. The Lord does the work, but then He asks us to grow. I see it everywhere. I’m grateful He paid the price for me to get messy and come home with the knowledge and experience I need. I’m grateful that I get to learn, through my own experience, the good from the evil. I testify that the Lord saves, and I also testify that He gives commandments for our good.

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 – 2 Chronicles 14–20; 26; 30 – Part 1 – Autumn Dickson appeared first on FAIR.

The new movie Young Washington is an epic historical drama about the early life of George Washington during the French and Indian War between 1753 and 1755. Released during the 250th anniversary of the United States of America, this is a great movie for your family to see and appreciate our Founding Father.

The film portrays George Washington an ambitious, brash, and highly determined young colonist trying to transcend the limits of his social class. It covers his years from ages 11 to 23. It begins with the early death of his father and traces his development from a self-taught surveyor into a rising military leader.

The film was directed, produced, and co-written by Jon Erwin and stars William Franklyn-Miller, Mary-Louise Parker, Kelsey Grammer, Andy Serkis and Ben Kingsley.

The narrative doesn’t shy away from his early, devastating failures—including his humiliating surrender at Fort Necessity in 1754. However, these crushing setbacks are framed as a “tutor sent by God” to teach him humility, shaping him into the resilient commander he would eventually become.

Miracles and Providential Events

The film highlights several extraordinary, real-life historical miracles.

• Surviving the Icy Wilderness. During a diplomatic mission to a French fort, Washington and his guide are shot at by a rogue Native American guide who misses them entirely at close range. Shortly after, the pair fall into a freezing river during a winter storm and narrowly avoid hypothermia and death.
• The Bulletproof Jacket (Battle of the Monongahela). The climax of the film centers on the disastrous 1755 British defeat at the Battle of the Monongahela. Despite suffering from a severe fever, Washington rides into the chaotic battle. He emerges entirely unscathed, even though two horses are shot out from under him and four bullets tear directly through his coat and hat.
• The Native American Prophecy. Following the battle, a Native American chief who had fought alongside the French demands to meet Washington. He reveals that his warriors had targeted Washington repeatedly but could not hit him. The chief declares that Washington is protected by the Creator and is shielded by a spirit of protection to guide a great nation in the future.

George Washington actually wrote a letter to his brother John after this battle, stating: “By the all-powerful dispensations of Providence, I have been protected beyond all human probability or expectation…”

Read other articles on LDS365 about freedom and the founding of the United States of America. #America250.

In his April 2026 General Conference address, “Glorying in Jesus Christ,” Elder Aaron T. Hall reflected on Nephi’s powerful declaration: “I glory in my Jesus.” He taught that true discipleship involves more than believing in Jesus Christ—it means coming to know Him personally through the many ways He acts in our lives. By understanding His divine names and roles as Redeemer, Shepherd, Healer, Advocate, Deliverer, and more, we discover not only who Christ is, but who He can become to us.

Many people, both inside and outside the Church, wonder whether a personal relationship with Jesus Christ is truly possible. Isn’t faith primarily about accepting doctrines, ordinances, and commandments? Elder Hall’s message offers a compelling answer: Christianity is not merely about knowing facts about Christ—it is about coming to know Him through lived experience. As we learn the meaning of His names and recognize His work in our lives, our testimony becomes personal.

When life feels infuriatingly unfair and finding the strength to glory in the Lord seems difficult, reflect on the meaning of His divine names and let Him restore peace to your soul.

Common Criticism: Latter-day Saints Focus More on the Church Than on Jesus Christ

A common criticism of The Church of Jesus Christ of Latter-day Saints is that members emphasize prophets, programs, ordinances, and Church structure more than a personal relationship with Jesus Christ.

Some conclude that faith is primarily institutional rather than relational, and that Christ becomes secondary to the organization built in His name.

Fallacy at Work: False Dilemma

A False Dilemma occurs when complex realities are reduced to two competing options when both can actually work together.

In this case, critics often assume that disciples must choose between devotion to Jesus Christ and participation in His Church. But scripture consistently teaches that Christ works through covenants, ordinances, prophets, and His Church to bring people into a closer relationship with Him.

Doctrine: The Names of Jesus Christ Teach Us Who He Is

Throughout scripture, the Savior is known by many names and titles. Each reveals an aspect of His divine character, mission, and relationship with God’s children. Elder Hall notes that Nephi used more than sixty different names for Jesus Christ in his writings, each teaching something about His majesty and saving work. Yet Nephi’s most personal expression was simply “my Jesus.”

As we study the Savior’s names—Redeemer, Shepherd, Healer, Advocate, Deliverer, Friend, and many others—we learn not only what He does but how He blesses us individually. Scripture and covenant discipleship help these titles become personal realities rather than abstract doctrines.

Elder Hall’s Correction: Christ Is the Center of Everything

Elder Hall repeatedly emphasized the personal nature of the Savior’s ministry. He rejoiced in Christ as:

• Our Redeemer
• Our Good Shepherd
• Our Healer
• Our Advocate
• Our Lawgiver
• Our Deliverer

Rather than pulling us away from Christ, the restored gospel helps us discover these dimensions of His character more fully. Elder Hall taught that covenants provide “direct access to His power” and help us receive “an extra measure of [His] love and mercy.“

“Draw near unto me and I will draw near unto you; seek me diligently and ye shall find me. . .” (Doctrine and Covenants 88:63)

Solution

The restored gospel does not place Jesus Christ in the background. It places Him at the center. Every covenant, ordinance, commandment, and prophetic invitation is designed to bring individuals into a closer relationship with Him.

When we understand the purpose behind these practices, the false choice between “following Christ” and “participating in His Church” disappears. The Church exists to help people know, trust, and glory in Jesus Christ.

Living Apologetics: Learning the Savior Through His Names

One reason Elder Hall’s message is so powerful is that it gives us a practical way to draw closer to Jesus Christ. Instead of asking only, “Do I believe in Christ?” we can ask, “Which of His divine names do I need most right now?“

Someone burdened by guilt may need to know Him as Redeemer.

Someone facing uncertainty may need to know Him as Shepherd.

Someone carrying grief may need to know Him as Healer.

Someone feeling overwhelmed by injustice may need to know Him as Deliverer.

As we discover how Christ fulfills these roles in our own lives, our testimony becomes more personal and resilient.

Practical Apologetic Use 

• If someone says: “Latter-day Saints seem focused on the Church more than Jesus.”

• You can respond: “The purpose of everything in the restored gospel is to bring us closer to Jesus Christ. Covenants, ordinances, scriptures, and prophetic teachings aren’t substitutes for Him; they are invitations to know Him more personally and access His power in our lives.”

Ways to Apply Today

1️⃣Choose one name of Jesus Christ this week. Study related scriptures and look for evidence of that role in your life.

2️⃣Pray using that title. If you need healing, pray to understand Christ as your Healer. If you need guidance, seek Him as your Shepherd.

3️⃣Record personal evidence. Write down moments when the Savior fulfilled one of His divine roles for you.

Keep This Talk With You

Elder Hall’s Easter message reminds us that the gospel is ultimately about a Person, not merely a set of principles. The doctrines of the restored gospel matter because they help us come unto Jesus Christ and know Him more deeply.

Like Nephi and Ammon, we all face moments of weakness, disappointment, uncertainty, and struggle. Yet those very experiences can become opportunities to discover new dimensions of the Savior’s love and power. When life feels unfair or faith feels difficult, Elder Hall invites us to reflect on the Savior’s many names and remember what each one teaches us about His character and His promises.

This week, try one small step:

• Choose one title of Jesus Christ and study related scriptures each day.
• Pray specifically to recognize the Savior’s influence in your life.
• Share with a friend or family member one way Christ has blessed you personally through one of His divine roles.

As Elder Hall taught, Jesus Christ is not only the Savior of the world—He is your Savior. The invitation is not merely to believe in Him, but to know Him.

How has Jesus Christ become more personal to you through your experiences with Him?

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 Glorying in Jesus Christ appeared first on FAIR.

by Autumn Dickson

This week, we find a righteous but imperfect man surrounded by legitimate reasons to be afraid. How do you respond when you’ve been backed into a corner? Let’s talk about how Hezekiah responded.

Hezekiah was a righteous king especially when contrasted with his wicked father, Ahaz. When Hezekiah rose to the throne, he threw out all of the idolatry and tore down all of the false places and altars of worship. He was reforming Judah, and he was helping them repent and turn back to the Lord.

Assyria was a superpower in the ancient world. They had just dominated the northern kingdom of Israel, and they set their sights on Judah next.

I am a firm believer that the Lord protects the righteous. It’s one of the main themes of The Book of Mormon, and yet, we see something interesting happen here. Judah is not completely protected. Assyria is able to take some of their fortified cities, and Hezekiah responds by offering to pay them a tribute to go away. In order to afford the tribute required by Assyrian, Hezekiah strips the temple.

It doesn’t work. Assyria sticks around.

One of the Assyrian commanders comes to the walls of the city and starts speaking in Hebrew so that the people of Jerusalem can fully understand the danger they’re in. It’s psychological warfare, and the people respond with silence as instructed by Hezekiah.

Hezekiah responds differently this time. He covers himself in sackcloth and ashes and goes to the temple to pray to the Lord. He prays and tells the Lord, “They’re mocking Thee. Show them who You are.” The Lord does. He slays 185,000 soldiers in the Assyrian army, and Sennacherib goes home to be assassinated by his sons.

We get to see Judah change and repent at this particular period in time. There are many good details; let’s cover a few.

Detail one. The Lord allows Assyria to defeat some of the fortified cities in Judah.

Judah was in the process of repenting. Hezekiah had torn down a lot of the idolatry, and this was incredible faith. Unfortunately, Judah had a long history of turning away from the Lord. Losing these cities was not an indication of the Lord being powerless. It was about discipline so that Judah could learn.

I actually find it really poetic that the fortified cities were conquered, but Jerusalem remained. What was in Jerusalem?

The temple.

The kingdom of Judah was being stripped down to its center, specifically to that covenant relationship that it held with the Lord.

I’ve seen this kind of repentance in my own life. I didn’t actually recognize it until a couple of days ago as I sat in my car in a parking lot. There was once a time when the Lord dismantled huge parts of who I used to be in order to make way for more important things.

Music used to be the most important thing in my life. I would drive down the highway, listen to some good country songs, and I always felt like I was on fire. It was such a strong feeling. So much of my identity revolved around music. There were a lot of reasons I was worried about getting married and starting a family, but I actually think music was a huge portion of those reasons. I didn’t want to sacrifice music.

Music was taken away from me. I stopped college to try and be a musician. I was working in the industry. I was entering competitions and playing small shows. I did it for months. Then it all collapsed a bit. I was surrounded by darkness, both within my own mind and in what I had surrounded myself with.

After being separated from that dark period, I put up a barrier between me and music. It didn’t touch me like it used to. I couldn’t write anything anymore. It was too associated with darkness.

As I sat in my car pondering this, I found myself bawling my eyes out that the Lord had taken it away. Only, I was bawling in gratitude not in despair. Music is powerful and wonderful and I don’t think I’m done with it yet. However, it had become an idol to me. I needed it taken away because the Lord had something much more important in mind. If I had kept music, regardless of whether I was successful or not, I think it would have prevented me from fully stepping into more divine callings. I wouldn’t have had room for these other things that the Lord wanted to give me.

Would I have willingly chosen children or resented them? Would I have ever had time to bear my testimony in the capacity that I do now? Would I even have been able to enjoy my role as a wife as much as I do now if music hadn’t been taken away from me?

I can’t totally be sure, but I think music would have robbed me of those things. I was that obsessed. It was an idol. I know that’s not the case for other musicians, but it was for me. It would have kept me from some of the most important parts of my life.

As I think about the beautiful life I’ve been given, it makes me sick to think that I could have missed it.

The Lord stripped away all of these parts of me that felt so important, and He left just Himself and His covenant with me. With all of the problems I had accumulated combined with the music having been taken away, there wasn’t much of me left. Just a covenant.

And the Lord upheld that covenant. He somehow got me on a mission and gave me my family. He had to remove all of that other stuff so that He could build something better with nothing but the covenant protection He had given me.

Detail two. Hezekiah goes from stripping the temple of riches to praying in it.

Hezekiah originally tried to give money over to Assyria to get them to leave, and it didn’t work. They camped outside of Jerusalem. He doesn’t make the same mistake twice. Hezekiah receives a letter telling him, “Don’t trust anyone who tells you that your God can save you. We’ve defeated so many other gods before you.”

Hezekiah had overturned altars and torn down idolatrous images in Judah; he did all the things. Now he gets to prove how much he really trusts the God of his fathers. Hezekiah tells the Lord that the Assyrians have done all of these major feats of strength and power, but Hezekiah also acknowledges that it is only the power of mankind. He continues his beautiful prayer with this sentiment.

2 Kings 19:19 Now therefore, O Lord our God, I beseech thee, save thou us out of his hand, that all the kingdoms of the earth may know that thou art the Lord God, even thou only.

He implores the Lord to show the Assyrians who the true God is.

This isn’t about saving his own skin anymore. Hezekiah’s heart has turned towards God’s glory. That is the result he wants: God’s glory.

God shows up with a whole lot of glory, and He shows Judah and the rest of the world who holds the real power.

Hezekiah repented. He spiritually up-levelled. He went from knocking down idols to facing fear with nothing but his trust in God’s covenants with Judah. He went from fear of losing his life and kingdom to simply wanting the glory of God. He stood to lose a lot in facing off with Syria, but he chose trust and it saved him.

I testify that a covenant relationship with Christ is a powerful foundation. I testify that sometimes the Lord strips away parts of us that feel so important so that He can uncover that foundation and start anew with something more powerful. I testify that spiritually maturing means stepping into trust, and I testify that trusting in God saves us. It’s not enough to keep the commandments and do the things. Hezekiah did the things, and they were SO important and necessary, but even that was not enough. Hezekiah still had to trust, and that was what turned the tides of Judah. It can turn the tide for you.

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 – 2 Kings 16–25 – Part 2 – Autumn Dickson appeared first on FAIR.

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In 2008, my parents lived in the California North Hollywood Stake, an ecclesiastical unit of The Church of Jesus Christ of Latter-day Saints. While attending church services that summer, the bishop read an important letter from the First Presidency of the Church. It noted that Californians would vote on a proposed amendment to the California state constitution in November that, if passed, would specify “Only marriage between a man and a woman is valid or recognized in California.” 

The letter explained that the Church would participate in a coalition of other churches and organizations and urged church members to “do all you can to support the proposed constitutional amendment.”

My parents understood the difficulties that the First Presidency’s request could impose on Church members. Their stake was in the heart of the U.S. film and entertainment industry. Many within the Hollywood community strongly advocated for same-sex marriage. Yet my parents, along with many other Latter-day Saints, began knocking on doors and making calls at phone banks to urge fellow Californians to vote yes. 

Despite challenges, the combined contributions of Church members were impressive. While Roman Catholic archbishops and lay organizations contributed an estimated $3 million to the cause, Latter-day Saints are estimated to have contributed over $20 million and provided an estimated 80 to 90 percent of the volunteers who conducted door-to-door canvassing. These efforts made a big difference. Despite polls showing that Proposition 8 would be defeated handily, it passed by nearly 600,000 votes, retaining the traditional definition of marriage, at least temporarily. 

For their participation the Church and its members faced immediate backlash. The Church faced demonstrations outside its temples and meetinghouses, with demonstrators chanting epithets and slurs. The names of donors to Proposition 8 were published, leading to harassment, intimidation, and the loss of work. My parents, like many other Church members, felt this was a defining moment.

Then, fourteen years later, in November 2022, the Church surprised many observers by announcing its support for the federal Respect for Marriage Act (RFMA). The Act would codify same-sex marriage under federal law while upholding important religious freedom protections for religious people and organizations. 

Same-sex marriage was already considered a constitutional right under the Supreme Court’s 2015 decision in Obergefell v. Hodges. But same-sex marriage supporters had become nervous about Obergefell’s viability after Justice Clarence Thomas indicated interest in reconsidering it. Meanwhile, religious organizations wanted statutory religious freedom protections to uphold their doctrine about marriage. This new law attempted to meet both needs. 

In this third installment of a three-part series, I will explore how the Church continues to vigorously defend traditional marriage as divine doctrine while simultaneously teaching the importance of “fairness for all” as part of its deep commitment to religious freedom. 

When Civil and Divine Laws are in Tension

The Church’s approach to religious freedom fosters societal harmony by honoring moral agency, while holding firm to its own doctrine. 

President Dallin H. Oaks has taught an important framework that the Church has followed since its earliest days for instances when civil law and divine law seem to be in conflict. First, religious believers must try to harmonize civil and divine law or seek to change the offending civil law. When change becomes impossible, then, in almost all cases, believers must submit to the law even though they disagree. Believers should do all they can to show respect and civility toward those with whom they disagree and work with them on the best ways to harmonize their fundamental beliefs. 

The Church’s support for Proposition 8 was consistent with this approach to religious freedom. The Church encouraged its members to seek changes to California’s laws to conform to its understanding of the divine law of marriage. It supported that same definition when the question went before the U.S. Supreme Court. When that effort failed at the highest court in the land, the Church supported the Respect for Marriage Act with its religious freedom protections as the best way to harmonize its views with the offending law, all while striving for civility and respect for others. 

Religious Freedom Includes Fairness for All

Religious freedom is not just about asserting our rights. It also imposes a responsibility to protect others in theirs. As President Oaks stated, “At a time when most of our public discourse concerns rights, it may seem strange to speak of responsibilities. But a democratic republic needs patriotic citizens who are fulfilling their responsibilities as well as claiming their rights.” 

The Church’s conduct following Proposition 8 illustrates this principle. In November 2009, after Proposition 8 passed, the Church supported Salt Lake City ordinances protecting LGBT+ individuals in housing and employment discrimination. At that time Church spokesman Michael Otterson said, “I represent a church that believes in human dignity, in treating others with respect even when we disagree—in fact, especially when we disagree.” 

In January 2015, months before the Supreme Court’s decision in Obergefell legalized same-sex marriage, the Church held a rare news conference to express public support for legislation protecting LGBT+ rights. Sister Neill Marriott, a counselor in the Young Women General Presidency, framed the issue as one of coexistence, “This nation is engaged in a great debate about marriage, family, individual conscience and collective rights and the place of religious freedom in our society. The eventual outcome of this debate will influence to a large extent whether millions of people with diverse backgrounds and different views and values will live together in relative harmony in the foreseeable future.”  

National experts were called in to meet with legislators, many of whom were not naturally disposed to support LGBT+ rights. Church representatives and community stakeholders participated in “intense negotiations” designed to help everyone involved better understand and trust each other. Legislators needed to understand that, in addition to protecting essential LGBT+ rights, the bill also provided numerous essential religious freedom protections to both religious individuals and organizations. 

The Utah bill was signed into law in March 2015 and was widely hailed as a model of cooperation. While the law is often called the “Utah Compromise,” it did not compromise any of the Church’s beliefs or doctrines. It was a win for both sides of a contested debate. Elder Ronald A. Rasband, now a member of the Quorum of the Twelve Apostles, explained, “We believe in creating a space for everyone to live their conscience without infringing on the rights and safety of others. When the rights of one group collide against the rights of another, we must follow the principle of being as fair and sensitive to as many people as possible. The Church believes in and teaches ‘fairness for all.’”

Applying Fairness for All After Obergefell

Three months after the “Utah Compromise,” the Supreme Court decided Obergefell v. Hodges, which held that same-sex marriage was a fundamental right guaranteed by the Constitution. 

While many conservative Christians denounced the Court’s decision, the Church of Jesus Christ took a different tack. Even though the Church, with others, filed an amicus brief arguing against same-sex marriage, it acknowledged the legal finality of the Court’s decision, while continuing to teach its doctrinal beliefs about the purpose of marriage. 

A few months later, President Oaks delivered an important speech at the Court/Clergy Conference in Sacramento, California. Instead of criticizing the Supreme Court’s holding, President Oaks praised the majority opinion for not grounding its decision on claims of animus by supporters of traditional marriage laws, and for acknowledging the reasonableness of religious and philosophical arguments for marriage between a man and woman. He continued by arguing that there are two systems of law: divine and civil. Jesus taught us to respect both: “Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.” President Oaks added, “we must, to the extent possible, obey both systems of law. When there are apparent conflicts, we must seek to harmonize them.”

He counseled believers to not invoke religious freedom to override every law they dislike, and to “acknowledge the validity of constitutional laws.” Ultimately, he argued, there comes a point when, for the sake of our pluralistic democracy and the rule of law, the political and legal battles must come to an end.

This framework explains how the Church could both vigorously advocate for traditional marriage, while later supporting legislation that acknowledged the legal reality of same-sex marriage and the need to protect churches and believers’ vital interests. 

This framework also explains why President Oaks criticized the efforts of a Kentucky county clerk who refused to issue same-sex marriage licenses, just as he criticized California government officials who refused to enforce Proposition 8. In both instances, he asserted that personal convictions, religious or otherwise, cannot be used to avoid the rule of law, and that people with conscientious convictions on either side should instead recuse themselves. 

President Oaks has continued to lead by teaching the principle of fairness for all. At the University of Virginia in 2021, President Oaks delivered what he called “the most difficult address I have ever undertaken.” He acknowledged the continuing conflicts between religious freedom and protections against LGBT+ discrimination but hoped to provide a “feasible path forward.” He called on individuals not to seek “total dominance” for their own position, but instead “accept the reality that we are fellow citizens who need each other.”  We should resolve differences through “mutual respect, shared understanding, and good faith negotiations.” Doing so, he added, “does not require any compromise of core principles.”

That sentiment, in short, explains how the Church could support the federal Respect for Marriage Act, while still holding to its doctrinal belief in traditional marriage. 

Support for The Respect for Marriage Act

The Respect for Marriage Act did not arise in the same legal world as Proposition 8. In 2008, the legal definition of marriage remained unsettled. By 2022, Obergefell was the law of the land. And while President Oaks acknowledged that the Act “did restate” same-sex marriage as the law, this restatement “added little,” he said, beyond the rights granted in Obergefell. The Church’s focus was on religious freedom protections. 

While this position is entirely consistent with the Church’s longstanding approach to divine and civil laws in tension, it nevertheless received significant backlash both from the right and, for different reasons, from the left.  

But others, perhaps initially skeptical of the Church’s position, have come to defend its approach. After studying President Oaks’s teachings, Joshua Topham dismissed as uninformed the argument that the Church’s “civic theology” toward the LGBT+ community compromises Christian moral values. He wrote: 

I suspect that some readers will view the LDS Church’s emphasis on civic charity and mutual accommodation as a sort of betrayal. But to dismiss Oaks’s civic theology as a surrender to secularism is to misunderstand it. He is not urging the dilution of Christian teaching on matters of moral importance but the application of Christian charity to political life. His civic theology is rooted in the conviction that building a harmonious pluralistic society will entail the hard work—and the Christian virtues—of persuasion, compassion, and love unfeigned. Perhaps rather than revealing a weakness of resolve, this civic theology of peacemaking offers precisely what is needed to restore our rupturing social fabric.

Similarly, Jonathan Rauch, an openly gay, married Jew, lauded the Church’s efforts to emphasize the responsibilities of religious freedom in his article “How Latter-day Saints Can Save American Democracy.” Rauch concluded:

Why might the church support the Utah compromise and the Respect for Marriage Act? Because those measures protect the church’s ability to teach and practice its doctrines about marriage and sexuality within its own institutions, while also protecting, in the larger society, people’s ability to make their own choices about marriage and sexuality. Thus can ‘patience, negotiation, and mutual accommodation’ advance religious freedom and personal freedom in tandem.

Promoting Religious Freedom and Fairness for All

What can we do as individuals to promote an understanding of religious freedom that includes fairness for all? 

Recently, Amy Andrus, an associate director at the International Center for Law and Religion Studies at BYU, provided numerous additional suggestions of ways we can promote and protect religious freedom. 

To these excellent suggestions, I would emphasize three principles.

Be examples of disciples of Jesus Christ. The Lord taught, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” If others do not see religious people as happy, kind contributors to their communities, why would they value the religion they espouse? As President Oaks once noted, “If one does not value religion, one usually does not put a high value on religious freedom.”

Teach your children (or grandchildren) the principles of religious freedom and fairness for all. Each semester I ask my religious freedom students at BYU to share what they learned in their elementary and high schools about the Constitution, the Bill of Rights, and the founding of our country. Their responses suggest that schools teach less about these subjects than in prior generations. As Camille Smith recently noted, it is up to parents, rather than schools, to teach the rising generation about constitutional principles. 

Get involved. Whether it is participating in the PTA, volunteering at your local school, or attending political caucus meetings, your involvement makes a difference. As you get involved, remember that religious freedom allows you to advocate your opinions freely, even if grounded in religious belief. While dropping off our children, my wife began to notice the lack of adherence to the school dress code. Motivated in part by religious beliefs, she reached out to the high school principal and made presentations to the school board. In the end, they reaffirmed the dress policy to the students and parents. Religious voices do make a difference. 

Strengthening religious liberty begins with us. As discussed in this three-part series, we should understand the rights and blessings of religious freedom, its history and laws, and our responsibility to protect the moral choices of others while we advocate for our own. Then we should teach these principles to the rising generation so they, too, may continue to enjoy the blessings of religious liberty. 

Read the first article in this series, “The Doctrine of Religious Freedom,” here.

Read the second article in this series, “The Legal Framework of Religious Liberty,” here. 

The post Religious Freedom Includes Fairness For All appeared first on Public Square Magazine.

Watch this video by President D. Todd Christofferson, “How Can We Discern between Truth and Deception in Today’s World of Technology?”

In today’s world with such rapidly evolving technology and change, it is important that we find ways to distinguish between deception and reality, between right and wrong, good and bad, and make technology a tool instead of something that overwhelms or misleads us.

In Moroni 10:5 we read, “And by the power of the Holy Ghost ye may know the truth of all things.” It is ultimately by the Spirit that we can discern, but that’s combined with our own efforts.

Doctrine and Covenants 9:8 reminds us about thinking it out in your mind. It reads, “But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right.” It is a combination of Spirit on the one hand and critical thinking on our part combined.

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On July 20, 1969—almost exactly fifty-seven years ago—the Eagle landed on the moon, crossing the threshold of worlds and placing feet on ground that, for nearly all of history, had seemed permanently beyond our reach.

On July 20, 2026, my children and I are going to eat moon pies, carve the phases of the moon into Oreo cookies, and watch an Apollo 11 documentary, just as we have for more than a decade. We call it Moon Day.

It’s not a holy day. It’s a family day. It’s an occasion to reflect on what inspired human beings can accomplish and to turn my children’s attention upward.

And it’s that upward turn that causes me to continue celebrating. Children spend so much time looking down—at desks, assignments, devices, and anxieties. Moon Day has come to interrupt that. It reframes the moon as not just a light in the night sky, but as a physical world—a place of mountains, craters, dust, gravity, and darkness. A place that is distant but not unreachable, mysterious but not inscrutable. 

It gives my children an opportunity to merge their physical world and their theological one. Science does not drain the holiness from the moon, nor does our understanding of God’s majesty absolve us of our obligation to learn and investigate. The facts enlarge the majesty, and the majesty inspires us to learn.

Faith Big Enough for the Universe

I’ve written a fair amount recently about the implications of the vastness of the universe for religious belief and how the doctrine of The Church of Jesus Christ of Latter-day Saints accommodates this expansiveness.

The restored gospel may not give us an astronomy textbook, but it does give the immensity of creation a remarkably prominent place. In the opening chapter of Moses, God does not merely tell Moses that He is powerful; He demonstrates it by showing the workmanship of His hands. Moses beholds the earth and learns of innumerable worlds.

Moses collapses after the experience, concluding that “man is nothing.” But God teaches him a better lesson, explaining that Moses is also the son of God. The massive universe does not push God further away. 

Doctrine and Covenants 76 expands on this vision, testifying that worlds were created through Jesus Christ and that their inhabitants are children of God. Doctrine and Covenants 88 speaks of the Light of Christ filling “the immensity of space” and powering the sun, moon, and stars. 

And Latter-day Saint belief about creation means that there is no reason for God to be embarrassed by the physicality of creation. Matter, embodiment, and resurrection are all central to our understanding of creation.

None of this tells us whether Europa’s ice covers microbial life or which propulsion system Congress should fund. But it does give us a posture toward curiosity. 

There is a reason that Joseph Smith and Brigham Young both speculated about life beyond our world. The majestic theology they were receiving whetted their curiosity. 

I have seen that same kind of curiosity power my own children’s imaginations. It joins wonder to discipline. All the mathematics in the world could not get a rocket off Earth if someone hadn’t first imagined it. And all the inspiration we can muster accounts for nothing without a mastery of the physics that powers it. In my experience, space is the perfect early vehicle to help children see how their imaginations can be powered. 

So for us, Moon Day is not nostalgia for 1969; it’s a promise for how we see the world and intend to work toward the future. 

Would Zion Look Up?

In my opinion, Zion will include a budget for space exploration. 

This is not to say every appropriations bill is wise, nor that every rocket is inherently righteous. But when we think of the perfect future society, that society represents more than the elimination of suffering. 

Imagination is a public good. Those who defend space exploration often focus on its practical benefits and the many ways it has benefited life on Earth. And those are certainly real.

But just as real is an orientation toward the future that lifts up everyone. A sense of purpose and progress. Much of contemporary life trains us to view the future as a collection of approaching catastrophes. Without reducing the importance of any of those, space exploration adds a message on top: the future will contain discovery, wonder, and growth. There are still things to learn, places to reach, projects to build, and questions to answer. Life is more than just dodging one doomsday after the next. 

Zion would not need to choose between compassion and wonder. It would instruct everyone in “things both in heaven and in the earth.” Peaceful, cooperative, truth-seeking exploration belongs naturally within a Zion imagination. 

How I Celebrate Moon Day

The best Moon Day activities make space tangible, invite wonder, and connect that wonder to our Heavenly Father.

Here are some of the things I do to celebrate:

Look at the moon. Pull out the binoculars or a small telescope, take a drive outside the city, and simply look at the moon. I like to point out specific features to my kids and wonder what it would be like to walk on or around them.

Watch the Eagle landing. This year we’re going to watch a full documentary, but even in years we don’t, we’ll usually watch a five-minute clip of the first humans walking on the moon. It never fails to inspire some awe. 

Build a moon, lander, or rocket craft. We’ve made papier-mâché moons, built popsicle-stick-and-aluminum-foil landers, drawn pictures of an imagined world, and simply made rocket ships out of LEGO bricks to show how we would go to Mars, or Europa, or another location in space.

Learn about moon phases. We’ve used basketballs, tennis balls, and flashlights to show how the moon phases work. Sometimes we’ll draw the moon phases, or this year we’re carving them out of the icing inside an Oreo.

Go to the museum, observatory, or planetarium. Look up where you can go with your kids to learn more about space. My family often goes to our local community college planetarium to watch a show for Moon Day. 

Moon dinner. Our family does our scripture study at dinnertime, so I usually focus on verses like those I shared above for that day’s study. We also usually eat something like pizzas, meatballs, or crescent rolls for dinner. One year, we set up a picture of the moon and made pancakes, and then the children used various toppings to decorate their pancakes to look like the moon. 

Turning Our Eyes Up

Human beings are not only problems to be solved. We are minds that seek wonder and truth. We are creators and explorers. Our quest for space honors and trains those intuitions. 

On Moon Day, I think about my children. I want them to understand that our theology pushes us upward and outward and that each new discovery can help us learn more about the God who made it all. 

So on July 20, we remember that human beings once looked up to the moon and learned how to cross the distance. I hope you and your families find wonderful ways to celebrate! Happy Moon Day!

The post Zion’s Gaze: Upward and Outward appeared first on Public Square Magazine.

Tickets are required for admission to sessions of general conference in the Conference Center. Music and the Spoken Word is part of the Sunday morning session, and tickets are required.

United States and Canada

Members of the Church who live in the United States and Canada should contact their ward or branch leaders to inquire about the possibility of obtaining tickets for general conference. Tickets are distributed electronically to stakes and districts. Stake leaders can reference this guide to learn how to access their account and distribute tickets to stake members.

Outside the United States and Canada

Members who live outside the United States and Canada may request tickets through their stake or district president.

Ticket requests should be made well in advance. Due to the large volume of requests, tickets are issued on a first-come, first-served basis and cannot always be guaranteed. Tickets should only be requested for members who have plans to attend general conference.

Stake and district presidents are expected to only submit ticket requests for individuals that currently reside within the boundaries of their stake or district. Members who used to live within your boundaries, including university and exchange students, who now live in the United States or Canada may obtain tickets through their current stake or district president.

Stake and district presidents should have received a notice from the Church with a link to order tickets. Tickets are no longer distributed at the Conference Center Ticket Office.

What is General Conference

General conferences are the semiannual worldwide gatherings of The Church of Jesus Christ of Latter-day Saints. Church members gather to receive guidance and encouragement from Church leaders about living the gospel of Jesus Christ.

Ticket Guidelines

A ticket for a session of general conference ensures the ticket holder a seat in the Conference Center until 30 minutes before that session begins. After that time, seats may be made available to those waiting in the standby line. Doors open 90 minutes before the beginning of each session. Children under the age of eight years, including infants and babies, will not be admitted.

Standby seating is available on a first-come first-served basis. The standby line began 90 minutes before each session at the Tabernacle.

Safety and Security

Security measures have been established at the Conference Center for the safety of conference attendees. No backpacks, packages, food and drink, weapons (including pocketknives), or cameras are permitted.

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Social media has taught Christians a dangerous half-truth: if you are not using your platform to publicly denounce evil, you are complicit in evil.

I understand that instinct. But in many ways the demand for denunciation does more harm than good.

Sometimes disciples must speak, fight, draw boundaries, protect victims, and use lawful power against corruption. And in some cases, it may even be appropriate to do this on social media.

The Church of Jesus Christ of Latter-day Saints has boundaries, beliefs, and practices. Members must adhere to them in order to remain in full fellowship. For example, when Alma established the Church, he received those who repented and removed those who would not. 

But notice who did the removing.

The Lord gives pruning shears to gardeners, not spectators. The internet is not a bishop’s office. A pile-on is not a membership council. And public humiliation is not church discipline. The loudest person in the room is rarely the person with stewardship.

We see this sometimes when Latter-day Saints confuse the Church’s public communications with the Church itself. Imagine the Church is a house. There is certainly a door, represented by baptismal interview questions. And those inside the house can be escorted out. But digital communications is the porch. Its role is to be inviting and welcoming. That should not be the entire function of the house, but that is the function of the porch. 

And in the ministry of Christ, the function of the porch is clear: to welcome everyone. Yes, He also called people to repentance, and yes, not everyone was fit to be counted among His disciples. But first, everyone was invited. 

So how should we use our voices in social media spaces when we feel like boundaries of faithfulness are being broken? 

The scriptures present two different paths. I discussed this in some detail in a 2022 essay. 

Christ taught the parable of the wheat and tares, teaching that we don’t need to pluck out the tares from the wheat. Rather, we should let them grow together until a final reckoning. This aligns with Paul’s later instructions suggesting that the Lord’s servants should not be quarrelsome, but kind to everyone. And the faithful in Lehi’s vision did not engage with those in the great and spacious building, but “heeded them not.”

But in another parable, Christ taught that His servants are blessed for remaining watchful at night to stop a potential thief. In the Sermon on the Mount, Christ also told His followers to watch for wolves in sheep’s clothing. Paul similarly taught that members of the Church should “mark” those who use “smooth talk” to create division. And the Anti-Nephi-Lehies were praised as “more wise” for expelling Korihor from Jershon.

The distinction appears to be whether the individual is merely present or attempting to influence others. The tares do not directly harm the growth of the wheat when they mingle together in the field. But the thief does harm the home. And the distinction for Paul appears to be whether the individual is harming the body of Christ or not. 

The question, then, is not whether we should fight or be complicit. The better question is: What action is faithful in a given circumstance?

If time and resources were unlimited, fighting every injustice and wrongdoing we come across might have merit. But they’re not. And often, the more fruitful work is disengaging from online controversy and focusing on building our families and our wards.

This calculus can become complicated for people who are themselves building platforms and seeking audience engagement and buy-in. In that space, “stirring up” people is the bread and butter of algorithm bait.

In the Book of Mormon, Satan is forever stirring people up—stirring them up to anger, fear, pride, and resentment. Prophets, on the other hand, spent much less time telling the faithful to panic about enemies and boundaries.

In our social media spaces, we can oppose evil and still become useful to it. We can drive feelings of grievance, division, fear, and anger. Confident disciples can be fierce without being frantic. We can choose our ground where we can make a real difference in the world. We can understand our role and our sphere of influence. And we can refuse to let our enemies dictate the disposition of our spirits.

Roles are important here. The gospel commands mercy and justice, but not always from the same person. When I am insulted, my role is to turn the other cheek, and Christ’s is to provide justice. But when I’m responsible for someone’s safety, my role may require more direct and immediate intervention. Parents, bishops, congregants, social media influencers, apostles, and Church communications specialists each play different roles in the kingdom of God’s larger mission. When we demand that communications specialists act like apostles, or when social media influencers take it upon themselves to act like bishops, we are ultimately making it more difficult for the work of God to move forward.

Paul teaches a similar principle to the Corinthians in his extended metaphor comparing the church to a body. He says that if eyes were trying to be ears the body wouldn’t function. And in his follow-up epistle he explains that we should remain, “within the limits of the sphere which God appointed us.”

Evil, for all its swagger, is parasitic. It creates nothing. It steals, corrupts, and consumes. The Gadianton robbers survived only while there were productive Nephites to steal from. Once good Nephites disappeared, so did the robbers. 

Goodness works differently. It generates. It feeds, heals, teaches, builds, shelters, ministers, and multiplies. Its most important work is quiet. But it produces the kind of durable realities that evil simply cannot manufacture. 

That doesn’t mean evil is bound to disappear any time soon. In fact, we know it will disappear only in the end times. And in the meantime, it crushes people. Protection, law, boundaries, and discipline are necessary. 

But to come back to our initial metaphor, pruning should be done by a gardener. A wise gardener understands the importance of pruning, but also doesn’t overreact and harm the overall integrity of the plant. Most gardening isn’t pruning, after all; it’s watering, feeding, strengthening, and waiting. 

Building the Church is the same. 

The post Stewardship Beyond the Screen appeared first on Public Square Magazine.

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The Church of Jesus Christ of Latter-day Saints now has more full-time missionaries serving than at any other time in its history.

Approximately 88,500 full-time missionaries are serving worldwide, surpassing the previous high of just over 88,000 in 2014. This historic missionary force comprises young teaching and service missionaries and senior missionaries. The increase is due to the first wave of 18-year-old sister missionaries beginning their service.

Elder Ronald A. Rasband of the Quorum of the Twelve Apostles chairs the Missionary Executive Council. He marked the milestone in a social media post today. He said the all-time high reflects the “faith and devotion of a rising generation of disciples of Jesus Christ.”

Learn more in the article “The Church of Jesus Christ of Latter-day Saints Reaches New Missionary Record.”

The Interpreter Foundation and Redbrick Filmworks continues to release a new episode of their not-for-profit series of mini-documentaries titled Becoming Brigham each Monday.

Over the past few weeks, they have released the following episodes:

Episode 23: “Brigham Young Was Sent Away From Leadership?”

Why is it significant that Brigham Young was already exercising authority to ordain Apostles and direct the Saints’ exodus before Joseph’s martyrdom—and what does that reveal about the foundation of Church leadership today? How did Joseph Smith’s experience in Liberty Jail transform him spiritually, and why do many historians call it both a prison and a temple? What specific leadership skills and experiences did Brigham Young gain while Joseph was in Liberty Jail that prepared him to lead the Church after the Prophet’s death?

This episode centers on Liberty Jail in Missouri, one of the most somber and pivotal places in early Church history. Following the Battle of Crooked River and Governor Lilburn Boggs’s infamous extermination order, Joseph Smith, Hyrum Smith, Sidney Rigdon, and others were imprisoned in Liberty Jail under horrific conditions. In this dark setting, Joseph poured out his heart in the famous plea, “O God, where art thou?” and received the powerful revelations now recorded in Doctrine and Covenants sections 121–123. The episode explores how Liberty Jail functioned not only as a prison but also as a kind of “temple,” where Joseph was spiritually tutored and refined through prolonged adversity. This also brought about Brigham Young’s emergence as a leader. The episode underscores how this difficult time prepared Brigham Young for his future role. Through personal reflection and historical context, our hosts explore how adversity refined both Joseph and Brigham.

Episode 24: “Who Didn’t Hate the Mormons?”

How did Brigham Young’s leadership during the Saints’ flight from Missouri reveal his character and prepare him for his later role as Church president? What does the kindness shown by the people of Quincy teach us about compassion in times of crisis, and how does it contrast with the persecution the Saints faced?

With the First Presidency imprisoned and much of the Quorum of the Twelve unavailable, Brigham Young emerges as the senior Apostle and de facto leader of the Church. He organizes the flight of the Saints across Missouri to Quincy, Illinois, while emphasizing a sacred covenant: no righteous member would be left behind, especially the poor. This episode explores the harsh conditions the Saints faced—freezing weather, violence from the Missouri militia, and the trauma of being driven from their homes under Governor Lilburn Boggs’ extermination order—while highlighting Brigham’s practical and compassionate leadership.

Episode 25: “Mobs to Mercies?”

How did Brigham Young’s leadership during the Missouri exodus demonstrate both practical organization and deep compassion? What does the kindness shown by the citizens of Quincy reveal about human goodness in times of crisis, and how did it impact the Saints’ faith? How did the experiences of the Saints fleeing Missouri shape the identity and resilience of the early Church?

With Joseph Smith and the First Presidency imprisoned in Liberty Jail, Brigham Young emerged as a key leader as he organized the flight across the frozen Mississippi River to Quincy, Illinois. This episode highlights the extreme hardships—frozen rivers, lost belongings, starvation, and the trauma of being driven from their homes—while featuring personal stories, including Emma Smith’s harrowing journey. A major theme of this episode is the remarkable kindness shown by the people of Quincy. Local citizens passed resolutions to provide aid, shelter, and employment, turning Quincy into a “city of refuge.” Stories of divine promptings and community support underscore themes of compassion, faith, and God’s mercy amid persecution.

Why this docuseries? Many people are aware of Brigham Young as a pivotal figure in American religious and frontier history, but Brigham is also often misunderstood, seen as a larger-than-life caricature rather than as a man. Who actually was Brigham as a man, a father, a husband, and a prophet? The video web series Becoming Brigham debunks fictions and provides surprising new insights into the real Brigham Young. Learn more in the article “Becoming Brigham: The Video Series Premieres.”

by Autumn Dickson

For a few weeks, two of my kids were really struggling. They would fly off the handle at little provocations. I would ask them to do things, and they would throw a fit (or throw other things). It was beyond normal kid misbehavior. I still don’t know whether it was a phase or something going on at school. I tried hard to figure it out, but couldn’t.

After trying to connect with them first, we ended up just spending a lot of time in our rooms. If they made my home miserable, they were going to spend time in their room. My normal philosophy is that as soon as they are truly repentant, they can come out. As soon as their ready to be part of the family, they can come join the family.

Unfortunately, it didn’t seem to be cutting it.

So we spent extra time in our rooms for just a couple of days. Some days, they would spend the whole afternoon into the evening in their rooms, and I would bring them dinner. There was one day where Warner tried talking to me through the door. He asked me, “Mom why are you being so mean? I’m sorry. Can I come out?” I had let him out previously, and we ended up exactly where we were within minutes. So he stayed.

There are a lot of moments in parenting where you question whether you’re getting it right. This was definitely one of those times. I didn’t know what my kids needed in order to turn themselves around and choose happiness, but I had exhausted other options so we were trying this one.

The spirit was super kind and as I walked away from their doors, a verse was brought to mind. In Mosiah 21, we learn that the Lord was slow to hear the cries of His people because of their iniquities. The Lord is perfectly loving, and He made a perfectly appropriate choice to be slow in responding to their cries.

Sometimes we need to sit with the discomfort a little bit longer in order for the lesson to sink in.

After a couple days of this torture (for them and for me), we finally started controlling our tempers and choices again. My home isn’t perfect, but it’s definitely more peaceful than it was for those couple of weeks.

This week in the Old Testament, we read about some people who found themselves in similar situations. I want to specifically talk about Zedekiah.

I want to tell Zedekiah’s story. Many of the details are actually found in the book of Jeremiah who was the prophet at the time of Zedekiah.

At this point in our timeline, the southern kingdom of Judah has been conquered by Babylon. Babylon puts Zedekiah in as a puppet king. Zedekiah swears an oath of loyalty to Babylon. Zedekiah reigns for a total period of 11 years. Around year 9, he starts rebelling against Babylon. He stops paying tribute and seeks help from Egypt. Most importantly, he ignores warnings from the prophet, Jeremiah.

Over and over and over and over, Jeremiah warns Zedekiah to bow down to Babylon. Zedekiah receives a very clear warning: submit or the city will be destroyed. Egypt will not save you.

Unfortunately, Zedekiah believes Jeremiah, but he keeps rebelling against Babylon anyway. He pays the price for it.

2 Kings 25:6-7

6 So they took the king, and brought him up to the king of Babylon to Riblah; and they gave judgment upon him.

7 And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon.

Zedekiah’s sons were killed, and he was blinded.

The principle I want to teach in this post requires highlighting a very specific fact: Judah’s subservience to Babylon was a direct result of breaking their covenants. Judah needed to repent, and the Lord sent Babylon to help them do it. Apparently, their repentance process was not quite over. The Lord was slow to hear their cries. They were not going to be immediately delivered from consequences because the Lord knew what they truly needed.

Judah was unimpressed with the Lord’s choices, rebelled against their consequences, and found even deeper consequences.

Sometimes when we’ve found ourselves entrenched in the consequences of sin, we bristle against it. We get tired and want to throw it off. We believe that surely, we’ve repented enough. We can move on. We can do what we want again. We don’t want to deal with the pain or humiliation anymore. I think of the Anti-Nephi-Lehies who almost broke their covenant and went back into battle. I think of the consequences of addiction and the continuous maintenance of keeping yourself clean. I think of people who believe it’s easier to walk away from the church completely than to try and keep working towards worthiness.

We rebel. We find consequences so that the Lord can soften our hearts and reach us. We are annoyed by the consequences, and we find ourselves in deeper trouble than before. We blame the Lord instead of recognizing His desire to help us step in a better direction.

The kingdom of Judah hated being a vassal state of Babylon. The leaders and priests found it humiliating and degrading. They did not want their consequences anymore, and it cost them dearly.

Consequences are not fun, but they are there for a reason. The Lord doesn’t hand out consequences generously to uphold His own control. No, the Lord gives them out as necessary to get us to turn our hearts around. Consequences are a gift and bristling underneath them only drags out the pain further. It doesn’t necessarily make the consequence longer, but it does drag out the pain. Let me explain what I mean by that.

Think of the Anti-Nephi-Lehies. They were about to break their pacifist covenants when they saw the Nephites suffering on their behalf. The consequences of their past violence was that they needed to keep their “swords bright.” They couldn’t stain them with blood again.

The Anti-Nephi-Lehies had changed hearts. They were hurting for their Nephite brothers. The consequences were too much to bear. And then I can imagine that it only got worse when their young sons volunteered to go in their place. Can you imagine the grief that filled their hearts? Can you imagine the regret they felt over past actions that kept them from defending their sons?

The consequences were REAL.

But they accepted the consequences and let their sons go. And because this is the gospel of Jesus Christ, we get a happy ending. The sons were all protected. They performed miracles. They made their fathers and mothers proud. And what’s more? They probably developed an intense testimony because of their experiences.

The fathers submitted to the consequences of their actions and because of the atonement of Jesus Christ, their submission to the ongoing repentance process became a blessing to them and their families.

Any pain they might have felt at sending their boys off surely paled in comparison to the joy they felt at watching their sons come home as incredible, powerful, spiritually gigantic men.

Zedekiah bucked against his consequences, and in doing so, told the Lord that he still needed his consequences. He hadn’t learned anything yet.

Consequences are not fun, but I testify that they are signs and reminders of the love of our Father in Heaven. He wants us to be better because that is the only way to be happier. I testify that the sooner we submit to whatever lessons the Lord is trying to teach us, the sooner we find hope and peace (regardless of whether the lesson continues on). I testify that even if we have to carry consequences the rest of our lives, it is not a sign that the Lord has rejected you. Be patient and submit to what the Lord sent. There is a bright horizon coming.

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.

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