In May 2026, FAIR published two new volumes, the first of which was A New Translation of Isaiah: Based on Ancient Scrolls and Texts, edited and translated by Donald W. Parry, an established and well-published Isaiah scholar and professor of the Hebrew Bible and the Dead Sea Scrolls at Brigham Young University. 

I met with Don in January of this year, when he was recording an episode of his podcast “Jesus Christ in Scripture” produced by our friends at the Ancient America Foundation. As we chatted, and I told him about FAIR’s publishing goals, he mentioned the manuscript for this translation, which he had been working on for some time. I offered FAIR’s help in publishing it, and he accepted. 

Over the next several months, we worked together closely, going over the minutiae of editing and typesetting, and we became increasingly excited for the book that was emerging, and the resource it would be for Latter-day Saints in their Isaiah study during the “Come, Follow Me” Old Testament curriculum this year. The result is the volume that you can see and order today, with which we are very pleased.

Shortly after copies arrived, I sent Dr. Parry a series of questions about his background and new translation, which I think you will enjoy and get you excited to take a look at the book yourself!

Get your copy at the FAIR Bookstore or Amazon today!

Question

You served on the International Team of Translators of the Dead Sea Scrolls, giving you direct access to the oldest surviving biblical manuscripts in the world. How did working specifically with the Great Isaiah Scroll allow you to clarify passages in this translation that have been obscured or confused in later versions?

Response: It has been a distinctive opportunity to serve as a member of the International Team of Translators of the Dead Sea Scrolls since January 1994. I was first assigned to work on the Samuel scrolls; later I worked on the 21 Isaiah scrolls. Additionally, for several years I served as a member of the directors of Dead Sea Scrolls Foundation. To your question, having access to primary texts (the actual scrolls) versus secondary images (e.g., photos or digital images) is vital to scholars. Although there are advantages to viewing high quality photos, there is no substitute to working with ancient leather scrolls! Reading the Great Isaiah Scroll in the Scrollery of the Shrine of the Book Museum, Jerusalem, was a crucial course of action in the process of translating Isaiah’s text from ancient Hebrew to English. This enhanced my entire experience as I engaged with a scroll that is 2,100 years old. I viewed several minuscule properties on the leather—creases, folds, guide and separation dots, horizontal and vertical rulings; and a multitude of scribal marks and features. Most significantly, the leather exhibited scores of paleographic elements that may be indiscernible on photographs; this is vital because a correct reading of letters and words is vital as one conducts his/her translational work. 

Question

You’ve made a deliberate effort to update the archaic language of the King James Version—like changing “durable clothing” or “mean man” to their actual modern meanings—while retaining important ancient Hebraisms. How did you balance the need for modern readability with preserving the ancient, sacred feel of the Hebrew?

Response: The King James Version sets forth hundreds of English archaic words, e.g., astonied, beseech, besom, cauls, mirth, mufflers, rereward, stomacher, tabret, tow, wimples (see A New Translation of Isaiah Based on Ancient Scrolls and Texts, pages 15-16); inasmuch as archaic phrases may confuse readers as they seek to comprehend Isaiah, I avoided such archaisms in my translation. 

In my translation of Isaiah, I have attempted to retain many of the Hebraisms and Hebrew-like expressions, including the following: “and it came to pass,” the many “ands,” the construct form “House of the Lord” instead of “Lord’s House” (there are hundreds of these), idea-amplifying plurals, ancient idiomatic expressions (even when they are rather difficult to comprehend), and so forth.

Question

One of the most striking visual features of this book is your identification of approximately sixty different speakers in the left-hand margins. Why is knowing who is speaking—whether it’s the Lord, Lady Zion, or the Assyrian king—so crucial for unlocking Isaiah’s closed book?

Response: Three chief obstacles to comprehending Isaiah are: (1) Isaiah’s poetry, (2) his usage of symbols (figures of speech and literary devices), and (3) his complex utilization of speakers. In the book of Isaiah, there are many different speakers, or individuals who express words. 

Time after time, Isaiah (as God’s prophet, spokesman, and messenger) served as the speaker, narrator, and relater of history (see, for example, Isaiah 36–39); Isaiah also had the important role of introducing other speakers. In my translation, I offer suggestions (throughout, in the left-hand column, in bold letters) regarding who the speakers are, but my suggestions are tentative and provisional, because we are not always certain who the speaker is. Identifying Isaiah’s speakers removes one of the three obstacles. 

Question

Most readers don’t realize that Isaiah is almost entirely ancient poetry. You’ve painstakingly formatted the text into over a thousand poetic parallelisms. How does seeing these “rhymes of thought” visually laid out on the page change the way a reader comprehends the prophet’s logic and message?

Response: Most of Isaiah’s book is composed of ancient poetry, which consists of parallelisms and other blocks of scripture. Like numerous examples of modern poetry, Isaiah’s poetry displays qualities of beauty as well as a power to influence our emotions and sensibilities. In total, there are more than 1,100 parallelisms in Isaiah. As we gain an appreciation of the concept of parallelism in Isaiah’s writings, we will better understand his message and prophecies. A New Translation of Isaiah Based on Ancient Scrolls and Texts does indeed visually lay out the poetic parallelisms, thus making Isaiah’s poetry more readable and understandable.

Question

This translation offers something truly unique by placing the Hebrew text side-by-side with bracketed insights from the Joseph Smith Translation and the Book of Mormon. Can you share a specific example where reading the Hebrew through this lens of the Restoration profoundly expands our understanding of the ancient record?

Response: There are dozens of variant readings in the Joseph Smith Translation (JST) of Isaiah. Major readings (and many minor readings) are incorporated into this volume. I have utilized brackets ([  ]) to indicate readings from the JST and Book of Mormon. Here are two examples: (1) In the dialogue between the Lord and Lady Zion (see Isaiah 49:13-21), the words [“O house of Israel”] (see 1 Nephi 21:18) make it evident that Lady Zion is none other than the house of Israel. This Book of Mormon reading greatly enhances our understanding of this dialogue; (2) Isaiah’s prayer to the Lord is made explicit with the words [“O Lord”] in Isaiah 2:6 (from the JST, 2 Nephi 12:6). Again, this reading magnifies our comprehension of the text.

Question

You point out that Jehovah (translated as LORD) speaks over two-hundred times in Isaiah. You’ve also chosen to capitalize all pronouns referring to Him. How does reading Isaiah with the explicit, constant visual reminder that Jehovah is the premortal Jesus Christ completely reframe the emotional impact of the book?

Response: The fact that Isaiah presents the direct speech (the actual words) of the LORD more than two-hundred times is evidence that Isaiah’s text is indeed about Him. In this New Translation, I have capitalized all pronouns that refer to God (Me, My, You, Your, He, Him) in order to (a) reverence Him with the highest regard, by separating Him from all other characters in the text, and (b) to help the reader know when God is the speaker, thus making the text easier to comprehend.

Question

If someone is still feeling intimidated by diving into Isaiah this summer, what is the single most important piece of advice you would give them before they open to chapter one?

Response: Take your time, enjoy every word and every verse of Isaiah! Don’t rush through Isaiah as if it is a fictional work, a news article, or a common writing. Here is an analogy—according to one study—“museum goers spend an average of just 17 seconds looking at an individual painting—and that statistic might be generous.” Perhaps for this reason, in 2009, Phil Terry started “Slow Art Day,” an initiative that encourages museum goers to examine a painting for several minutes before moving on to the next painting. Let’s compare one’s viewing a classic painting (think Vincent Van Gogh) to reading Isaiah—rather than read a single verse in a few seconds, and then moving on to the next verse, I recommend that we search diligently (see 3 Ne. 23:1) every single verse of Isaiah before moving on. Take your time, carefully study Isaiah, and find joy in every verse!

Question

This volume represents the capstone of a trilogy, building upon your comprehensive commentary Understanding Isaiah and your guide Search Diligently the Words of Isaiah. How does having this dedicated, modernized translation complete the “toolkit” for a student trying to truly master these complex writings?

Response: To return to the Dead Sea Scrolls Isaiah scrolls—I began searching the Great Isaiah Scroll with considerable intensity in 1996. The three volumes identified in your Question cover many significant aspects of studying Isaiah: Understanding Isaiah (authored with Jay Parry and Tina Peterson) is a verse-by-verse commentary (imagine that, a work that seeks to explain every verse in Isaiah!); Search Diligently the Words of Isaiah presents a multitude of tools and keys to comprehending Isaiah (including his complex parallelisms, figures of speech, and literary techniques); and A New Translation of Isaiah Based on Ancient Scrolls and Texts, derived from ancient scrolls, which is formatted into parallelistic lines together with the identification of speakers.

Do you like what you read here? Be sure to grab your copy of A New Translation of Isaiah: Based on Ancient Scrolls and Texts, linked at the top of the article, and check out this recent review of it, written by Chad Nielsen on the Times & Seasons blog. 

We have been thrilled with the interest in FAIR Books so far, and we cannot wait to show you what we have in store for publications for the rest of the year and going forward. 

Stay tuned! And Happy Reading!

Donald W. Parry, Professor of Hebrew Bible and Dead Sea Scrolls at Brigham Young University, is married to Camille Mills, from Las Vegas, Nevada; they have six children. He has served as a member of the International Team of Translators of the Dead Sea Scrolls since 1994. He has authored or edited thirty-three books, ten of which pertain to the scrolls and five deal with the writings of Isaiah. Parry has also published articles in journals, festschrifts, conference proceedings, and encyclopedias. He is also a member of several other professional organizations, including the International Organization for the Study of the Old Testament, Groningen, The Netherlands, Society for Biblical Literature, Atlanta, Georgia, and the National Association of Professors of Hebrew, Madison, Wisconsin. Parry presently serves as a member of the Dead Sea Scrolls Foundation Board of Trustees.

Jared Riddick is the Managing Editor for FAIR. From 2015 to 2025, he was the research librarian and archivist for Scripture Central, where he established, built, and curated their digital library of over 14,000 items. He graduated from the University of North Texas with a Masters in Library Science with two graduate academic certificates in Archival Management and Digital Curation and Data Management. He received a Bachelor of Arts in History Education from Brigham Young University-Idaho. He was also an editorial consultant for Interpreter: A Journal of Latter-day Saint Faith Scholarship from 2012 to 2017.

The post A New Translation of Isaiah: Q&A with Scholar Donald W. Parry appeared first on FAIR.

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 – 1 Samuel 8–10; 13; 15–16 – Jennifer Roach Lees appeared first on FAIR.

by Autumn Dickson

At the beginning of chapter 8, we find Samuel getting older. He made his sons judges, and they were corrupt. The people went to Samuel and asked for a king. Samuel didn’t like that much, and he turned to the Lord. Here is the Lord’s response.

1 Samuel 8:7 And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.

The people wanted a monarchy instead of a theocracy. They wanted to be like other nations despite the warnings that Samuel gave them. He warned them of all the problems that come with a king, but they insisted.

We’re not in the same situation as the Israelites. None of us are asking President Oaks to give us a king, but there are still lessons for us here. Let’s look at some details.

Israel wanted a king; they wanted someone who would rule over them. The irony here is that if you had asked Samuel whether the Israelites had a king, he would have answered, “Yes.” The Lord was meant to be their king. The Lord had a mouthpiece, a messenger for how He wanted His kingdom ruled, but He was meant to rule over His own people.

So when the Lord says that the Israelites rejected Him, He is accurate. They had a king, but they wanted a different kind of king.

There are a lot of parallels we could find in our own lives. Rather than explicitly stating the parallel, I rather just give one potential manifestation of this parallel.

The Lord has come before each of us and promised to bless us. He wants to make us kings and queens, priests and priestesses. He wants to make us like Him. He wants to shower us with warmth and promises. He wants to open our eyes and show us everything. There is so much to be had as heirs of God.

All of that sounds pretty wonderful. Unfortunately, these things don’t just get bestowed upon us. We have to grow into it.

So when we are faced with the decision of opening our scripture app or social media, we often find ourselves on social media.

The Lord comes and says, “Let me be your king. I won’t ever betray you. I won’t take from you; I only want to give. I want to show you all that you can become.” The Lord comes and warns us, “Taking a different king can be dangerous. The king will take your children, and it will take the best parts of what you have. It only serves itself; you will be its servant.”

And yet, like the Israelites, we insist on choosing social media. We choose a different king. We choose a king that robs us of moments with our loved ones. We choose a king that does have the power to take our children away from us. We choose a king that is only looking to profit itself, and we make ourselves slaves to it.

Why?? Why do we do this??

And it’s interesting. The Lord doesn’t mind if we have a mortal king. In Mosiah 29, Mosiah tells his people that it would be fine to have a king if they could guarantee that their kings were righteous. The Lord doesn’t mind if we have social media, TV, video games, or any other of these other banal activities. The Lord can utilize these tools to enhance our life and make it better.

The problem comes when we essentially reject the Lord for something pathetic. If you had asked the Israelites if they were rejecting their God, I wonder what they would have said. Maybe they would have told us, “We’re not rejecting our God. We will still follow our God. We just want a king too. Having a king doesn’t mean that we don’t worship God.” If you ask us if we’re rejecting God when we pull open something vapid instead of something inspiring, we would probably answer that we’re not rejecting God.

Perhaps that’s true. Perhaps you’re not outright rejecting God.

But have you ever tried to connect with someone who was too busy on their phone? Have you ever gone to someone for help only for them to be too distracted to love you? Have you ever done this to someone else?

Perhaps you’re not turning to that person who is seeking a connection with you and saying, “Stop. I don’t like you. Go away. I hate you.” But aren’t you still rejecting them? Don’t you feel rejected when it happens to you?

So we can tell ourselves all we like that opening instagram instead of the scriptures isn’t rejecting God, but isn’t it? He’s trying to connect with us. He’s trying to draw us higher, and we turn away. That is rejection too.

I’m not describing a world where we become monks that don’t take part in any other type of material. Social media isn’t evil. I just think it’s wise to take inventory of who is ruling us. Our phones often do this cool thing where it keeps track of where we’re spending our time. Look at your phone. Where did you spend your time today?

And as a sidenote, this isn’t a message about social media. I’m sharing an example that shows an overarching principle. What is ruling us? Is it God?

As I was reading about the Israelites choosing a king, I thought of all the pain that was coming to them. I thought of everything we would read about Israel and the trials that were coming. If they could have seen what was coming, would they have chosen differently?

If we could see what our kings would bring us, would we choose differently?

The Lord has warned us about how to spend our time. He has warned us about what to invite in and what to leave be. Who is your king? What is your king taking from you or giving to you?

I testify that there are many good things to enjoy in life, but only one King who is willing to give rather than take. I testify that the Lord knows what He is talking about in how He directs our lives. I testify that you don’t have to verbally reject the Lord to be cutting Him out of your life, and that being careful of what we choose will bless us in the long run. It may seem easier to choose something else, but it’s not.

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 – 1 Samuel 8–10; 13; 15–16 – Part 1 – Autumn Dickson appeared first on FAIR.

 

In his April 2026 General Conference address, “Love All; Love Each,” Gérald Caussé teaches that the Savior’s love is both infinite in reach and deeply personal in application.

At times, it may feel easier to think of God’s love in broad terms—extended to all humanity. But the gospel invites a more searching question: Do I believe that Christ’s love is meant specifically for me—and for each individual I encounter?

Yet [the atonement] is a remarkably intimate gift, tailored to each individual’s needs and applied to one person at a time.

Common Criticism: “It’s impossible to truly care about everyone on an individual level.”

Some may feel that while it’s reasonable to care about humanity in general, it’s unrealistic to meaningfully love individuals beyond a small, familiar circle.

Fallacy at Work: Scalable Love Limitation

This belief assumes that love cannot scale without losing depth. It suggests the more people we include, the less meaningful love becomes. That personal care cannot extend beyond close relationships and individual attention is inherently limited. 

Doctrine: The Atonement Is Infinite and Individual

Elder Caussé teaches that the Savior’s Atonement is both:

• Infinite in scope (for all)
• Intimate in application (for each)

Christ does not save humanity as a distant collective. He ministers one person, one soul, and one need at a time.

The Savior’s pattern shows us that divine love is not diluted by scale. It is perfected in personal attention.

Elder Caussé’s Correction

Elder Caussé invites us to align our love with the Savior’s.

As we serve others, we begin to see beyond surface impressions. We recognize hidden worth and can discover “wonderful depth” in every soul. 

Love grows not by narrowing our focus—but by expanding our capacity.

Solution

When we understand the personal nature of the Atonement, we begin to love not just broadly, but intentionally, one person at a time.

Living Apologetics: Loving One by One

In daily life, it’s easy to move quickly past people: Brief interactions. Surface-level conversations. Missed opportunities to connect.

Elder Caussé teaches that Christlike love slows down.

The Savior, even among crowds, focused on one sheep; one leper; one soul at a time.

That same pattern applies to us.

We may not be able to deeply engage with everyone at once—but we can:
love individuals, one at a time, wherever we are.

Moments of real connection often begin simply. Listening more carefully, noticing someone overlooked, or choosing to care just a little more. 

Practical Apologetic Use 

If someone says: “You can’t really care about everyone individually.”
You can respond: “Elder Caussé teaches that Christ’s Atonement is applied one person at a time. We follow Him by learning to love people the same way—individually.”

Ways to Apply Today

1️⃣ Give your full attention to one person in a conversation today.
2️⃣ Look for someone who may feel unnoticed and reach out to them.
3️⃣ Pause and consider one person’s needs before your own in a moment of interaction.

Keep This Talk With You

Elder Caussé reminds us that Christlike love is not abstract. It is personal. It is intentional. It is individual.

The Savior does not love in generalities. He loves one by one.

This week:

• Slow down. Make space for meaningful connection.
• Notice individuals. Especially those who may feel unseen.
• Act with intention. Love in small, personal ways.

As we do, we see more clearly, connect more deeply, and love more like the Savior.

And we begin to understand what it truly means to love as He loves: Not just all. But each.

Who is one person I can more intentionally see, understand, and love today?

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 Love All; Love Each appeared first on FAIR.

by Autumn Dickson

The story of Hannah is almost too much for me. Hannah struggled with infertility. She went to the tabernacle and prayed her heart out. She told the Lord that she would dedicate her son to Him. Her prayer was so intense that Eli, the priest, thought she was drunk. He tells her the Lord will grant her petition. She goes home, and it is fulfilled. She conceives a son.

Hannah kept him until he was weaned. This could have happened as early as 24 months and as late as five years old. After he is weaned, she takes him to Eli. She reminds Eli that she was the woman who was fervently praying for a child before, and then she says this.

1 Samuel 1:27-28

27 For this child I prayed; and the Lord hath given me my petition which I asked of him:

28 Therefore also I have lent him to the Lord; as long as he liveth he shall be lent to the Lord. And he worshipped the Lord there.

Hannah leaves her son with Eli. She gets to see him annually when they go to the tabernacle to make their sacrifice. This is the part that makes my heart desperately ache. I have two children who currently fall within that age group, and I can’t imagine dropping them off and only seeing them once a year. I am quite certain that it would kill me.

But Hannah had promised her son to the Lord, and she stuck to that promise. Samuel went to Eli at the temple.

Samuel goes on to do incredible things in the name of the Lord. He became the first centralized prophet to Israel in a long time. His ministry is marked by attempts to pull the Israelites out of apostasy and idolatry. He helped Israel transition to a monarchy first with Saul, and then he later anointed David and protected him from Saul. He was known as a great prophet like Moses.

When I attempt to put myself in Hannah’s shoes, I think there is really only one testimony that would bring me any semblance of peace in the midst of handing my child over.

The Lord can do better with him than I can.

Luckily, I don’t think most of us are facing a time where this sacrifice is required of us. We don’t drop our kids off at the temple and dedicate them to the Lord, but there is still a lesson here for all of us.

The Lord can do better with your loved one than you can.

That doesn’t just apply to our children. The Lord can do better with your sister, brother, friend, parent, cousin, grandchild, niece, nephew, spouse, or anyone you love. We can “hand them off” to the Lord and be at peace that the Lord can take them on a journey that’s going to be better than the one we can take them on.

What does that look like? I can think of two different ways that we can hand our loved one over to the Lord.

1) We closely follow what the Lord has in store for them.

I can think of two contrasting examples that depict one principle: I have two family members that strayed from the gospel for a while. They had zero interest in taking part of what the Lord wanted them to have.

The first relative was forced to go to church. As long as he lived under the roof of his parents, he would be attending church. His father was adamant about it. And you know what? One day, this relative of mine went to church and one of the speakers said something that reached him. He was no longer forced to go to church because he didn’t have to be.

My second relative went a different route completely. Her mother received the impression that she should allow her to stay home. This was the right way for my second relative. Because of her personality, forcing her to go would have only caused her to hate it more. It wouldn’t have fixed anything. In all honesty, it would have made things worse.

Two different approaches that teach a principle when placed side by side: We don’t always know what to do, but the Lord does. We may think we know what to do, but we have to let go of trying to control the situation and turn to the Lord for what’s going to be best for our child. If one of my children grows to hate the church, my knee-jerk reaction would be to force them to go as long as I could in a desperate attempt to draw them back. And perhaps that’s the right answer, but the key is to turn your loved one over to the Lord and follow the path that the Lord has in store for them.

Even if part of that path means letting them choose a different path for a while, it’s going to end up being the most powerful path if we’re following the Lord. Even if that path takes them on a journey like the prodigal son, that journey may be the very thing that makes them so powerful in the end. It may be the very experience they need to finally develop a relationship with a Savior who can watch over them.

Fear is natural when we worry about our loved ones, but we can hush our fears and lean on the promises of the Savior. His atonement reaches wide and far. It can turn sin into stepping stones. Consequences become opportunities to turn to the Savior. The Savior has earned our trust. We can lean on Him and let Him lead.

2) Sometimes trusting the Lord with your loved one is an internal battle.

Hannah’s path looked a little different than both of my relatives. She wasn’t trying to save Samuel. In many ways, she was simply letting him go. Sometimes that is the path we have to take. Even when our children are young, we can’t really control them. It can be easier to force them to do something when they’re little. However, even then, control is often an illusion.

As they get older, the illusion disappears and you have to hope they’re wise enough to follow the Lord.

But no matter how we hope, sometimes they take a different path.

Sometimes the Lord is going to seem rather silent on the matter when we’re desperately trying to save our loved one. That isn’t a sign that you screwed up or that He doesn’t love them; sometimes, that loved one is simply going to choose what they’re going to choose regardless of the path that you choose to take.

Sometimes turning your loved one over to the Lord means seeking out the Lord’s will for them; sometimes turning your loved one over to the Lord means finding peace in the midst of being powerless to help them (at least for a time). Even if the Lord is silent, that doesn’t mean He doesn’t have a plan. It likely just means there isn’t anything you can do to help that plan along at this point. When there is nothing you can physically do to help your loved one, you do what Hannah did. You let go and trust that the Lord has a plan for them.

Just like with Hannah’s situation, I think a knowledge of my Savior’s power and love is the only thing that would bring peace. I can’t change anything externally, but I can orient my heart towards the Savior and let His promises enable me to hope.

I testify of a Savior who does have a plan. He has the Plan of Salvation which included the creation, fall, and atonement, but He also has individual Plans of Salvation for each of us. He knows exactly where your loved one is. He has steps to take and action to follow through on, and He will do so. It may take a long time, longer than you want or even imagine right now, but the Lord’s plans can stretch that far. You can trust Him to take care of them, and you can put that burden down and rest. That doesn’t mean you don’t mourn, but it does mean you simultaneously carry the Savior’s promises in your heart so that you can keep going. I testify that He will fulfill His promises.

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 – Ruth; 1 Samuel 1–7 – Part 2 – Autumn Dickson appeared first on FAIR.

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 – Ruth; 1 Samuel 1–7 – Jennifer Roach Lees appeared first on FAIR.

by Autumn Dickson

Ruth was a woman in an extremely vulnerable position, and she placed herself in an even more vulnerable position with Boaz. Let’s talk about it, and let’s talk about how it relates to us.

Ruth was a Moabite who followed her mother-in-law to Bethlehem. She was not originally part of God’s people, but she voluntarily chose to be a part of them at great risk to herself. She was vulnerable as a widow, and she was stepping into a life of poverty by following after her mother-in-law instead of going back to live in her father’s house. Not only did she face poor circumstances and the necessity of providing for herself and Naomi by gleaning the fields, she likewise faced potential ridicule and social rejection because of her foreign status.

But she wanted to be with Naomi and follow after the God of Israel, so she chose that sacrifice.

After spending some time in Bethlehem, taking care of Naomi and gathering up meager amounts of food from hard work, Ruth put herself in an even more vulnerable position.

Boaz, a respected and wealthy man in the area, had taken note of Ruth and took steps to make sure she was okay. After hearing about Boaz watching out for Ruth, Naomi encourages Ruth to essentially propose to Boaz. According to the direction of Naomi, Ruth follows Boaz to the threshing floor one night, uncovers his feet, and goes to sleep there. Boaz wakes up and finds her, and she asks him to essentially take her under his wing. She asks him to marry her and bring her into his protection. Boaz agrees to do so if another relative relinquishes his first claim upon her.

In order to understand the vulnerability that Ruth found herself in, it’s important to understand the context of the threshing floor. Threshing floors were not inherently evil; they were community spaces where people went and prepared their different grains to finish the harvesting process. However, threshing floors were associated with a celebratory period that sometimes got out of hand. It was a male-dominated space, and there was drinking. It was not uncommon for prostitution. Let it be known, it was also common for wealthy men to sleep there and protect their grain piles. Boaz wasn’t there to get in trouble; he was there to protect his grain. And yet, I want to highlight the potential danger for Ruth.

Naomi trusted the integrity of Boaz and sent Ruth anyway. Beyond just protecting her, here is an extra thing that Boaz did for her.

Ruth 3:14 And she lay at his feet until the morning: and she rose up before one could know another. And he said, Let it not be known that a woman came into the floor.

So Boaz protected her in every sense of the word. He could have taken advantage of her and probably gotten away with it. He could have thrown her to the wolves and ruined her reputation. As an outsider, she already faced scrutiny. She could have been branded a loose woman and made herself ineligible for future marriage. Regardless of whether it’s just or moral that he had the power to do this is a question for another day. The fact remains that he did have power to do so, and he didn’t. Not only did he avoid taking advantage of her, he also protected her from potential shame.

If we generalize some of these ideas, we might find some personal parallels in our relationship with Jesus Christ. Here are a couple of reflections.

1) Boaz didn’t actually have a responsibility to take care of Ruth.

It is important to note that Boaz didn’t have to legally take care of Ruth. In ancient Israelite custom, a brother of the dead husband would marry the widow and buy the land to keep the inheritance in the family. Boaz was a more distant relative. He was eligible but not required. It wasn’t expected of him. In fact, the relative who was closer to her wanted the land but refused when he found out he would also inherit Ruth.

Boaz married Ruth. He went above and beyond what was required of him to protect her.

And how poignant is that?

Christ was eligible to save us but not obligated. He chose to do it. He wanted to protect us.

2) She had nothing to offer Boaz except loyalty and need.

Boaz didn’t reap any benefit for marrying Ruth other than receiving her love and gratitude. Even beyond the fact that he didn’t have a legal obligation, he was essentially bringing on “dead weight.” I understand that sounds heartless, but let me expound.

Boaz had the option of marrying advantageously. He had to pay to get the land that had belonged to Ruth’s previous husband; it didn’t just come to him. He could have married someone that would have contributed to his own wealth or social standing without any complications of marrying a foreigner. Not to mention, any children he had with Ruth would be considered heirs of her first husband. That’s why the other relative had refused. It endangered his personal estate. Boaz was willing to pay the price for kindness.

Obviously Ruth had value as a human being. However, when she is logically compared with other options, she isn’t bringing much to the table.

Sound familiar? We hold very limited benefit in the traditional sense. Even as long-term investments, the Lord gives us everything we have and then gives us more when we try to serve Him. We don’t offer much. And yet, Christ knows the value of being loved in return. Boaz recognized a woman who would add much more to his home despite the costs. He watched her love Naomi, and he knew that she would be the kind of person that brings joy.

Christ is willing to pay the price of kindness, and He recognizes that investments don’t necessarily bring joy. Our loyalty and gratitude and willingness bring joy.

3) And then, of course, the point I highlighted before: Ruth was vulnerable and Boaz protected her.

Ruth could have been ridiculed and rejected. She was already prone to it because she was born a Moabite. It became that much more dangerous when she voluntarily chose to approach Boaz on the threshing floor.

Someday we will stand vulnerable before the Lord. Someday we will live in a time where secrets are shouted from the rooftops. What secrets are you worried about? What do you want protected and kept private?

I testify of a Lord who “forgets” our sins when we repent. I believe in a Lord who is willing to cover for us and take us under His protection. I believe in a Lord whose name is so powerful that we don’t have to fear rejection and ridicule. He covers us when we approach Him in faith and humility. He doesn’t despise our weakness; He honors it by taking it upon Himself.

I testify of a Lord who pays the price of kindness and simply wants our love in return. It brings Him joy. Do not withhold it from Him. Do not withhold yourself from Him. He loves 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 – Ruth; 1 Samuel 1–7 – Part 1 – Autumn Dickson appeared first on FAIR.

In his April 2026 General Conference address, “Lost Luggage, Redeemed Souls,” Gary E. Stevenson uses the imagery of lost luggage to teach a powerful truth: while items may be misplaced or forgotten, souls are never lost to God.

Each person carries a divine identity and eternal worth, even if they feel distant, forgotten, or off course.

We each possess a tag that marks us as a child of a loving Heavenly Father… never to be forgotten, neglected, or lost.

Common Criticism: “Some people are just too far gone to be helped.”

In a world where people drift, struggle, or make serious mistakes, it can be easy to believe that some individuals are beyond recovery—or not worth the effort to reach.

Fallacy at Work: Irredeemable Identity

This belief assumes that a person’s current condition defines their ultimate value or destiny. It treats individuals as permanently lost, spiritually unreachable, and beyond meaningful change.

Doctrine: Every Soul Has Divine Worth and a Destiny to Be Redeemed

Elder Stevenson teaches that every individual is marked by a divine identity.

Like a tag on lost luggage, that identity declares we are children of God. We have eternal potential and are meant to return to him. 

No matter how far someone seems, their worth does not diminish.

Elder Stevenson’s Correction

Elder Stevenson reframes how we see others.

Instead of viewing people based on current circumstances, we are invited to see them as eternal beings, individuals in process, and souls with a divine destination.

Solution

When we understand divine identity, we stop labeling people as lost—and start helping them return.

Living Apologetics: Helping Souls Return

Elder Stevenson teaches that we are not just responsible for ourselves.

We are invited to care for others along the way.

As disciples of Jesus Christ, we rise with renewed determination to succor and care for those with whom we come in contact.

This includes:

• Encouraging the rising generation
• Teaching truth with love
• Helping others feel their identity as children of God

It also means trusting that God is actively working in their lives.

Even small efforts matter.

Practical Apologetic Use

If someone says: “Some people just won’t change.”
You can respond: “Elder Stevenson teaches that every soul has divine worth and a destiny to be redeemed. No one is truly lost to God.”

Ways to Apply Today

1️⃣ See someone not as they are now, but as who they can become.
2️⃣ Encourage a young person or someone who may need support.
3️⃣ Offer kindness to someone who may feel overlooked or forgotten.

Keep This Talk With You

Elder Stevenson reminds us that while luggage may be misplaced, souls are not. Each person carries a divine identity and eternal promise. And each of us has a role to play.

This week:

• See divine worth. Look beyond surface-level judgments.
• Act with compassion. Small efforts can make a lasting difference.
• Help others return. Be part of the Savior’s work of redemption.

As we do, we see more clearly, love more deeply, and serve more intentionally. 

And we come to understand a powerful truth: We are not just finding our way home; we are helping others find theirs too. 

Who is one person I can see differently and help feel remembered, valued, and not lost?

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

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by Autumn Dickson

The book of Judges records a time period in which Israel had no centralized prophet. There was apostasy and partial restorations as the Israelites would sway into worshipping like the Canaanites did. The Lord sometimes sent judges to help Israel against their enemies. These judges were charismatic, military leaders. Some of the judges would save all of Israel; other judges were more regional.

Gideon was one of these regional judges, primarily protecting Manasseh, Asher, Zebulun, Naphtali, and Ephraim.

Gideon is interesting because he struggled with his faith in the Lord, and yet, the Lord was merciful. There are plenty of instances in the scriptures where the Lord doesn’t seem to respond to that very well. Right after the Red Sea parted, the Israelites demanded a sign of Moses to show his favor with God. They were complaining and challenging Moses to show a sign. The place was named Massah as a memorial to their lack of faith. When Zechariah was told that his wife would have a son, he didn’t believe it because she was old. He was struck as a mute. Thomas the apostle was likewise rebuked for his lack of faith.

Gideon receives not just one, but multiple signs from the Lord. The angel burns up his offering to the Lord. His blanket is covered with dew while the ground is dry one night; his blanket is dry while the ground is wet one night. As he stands in the camp with his 300 men to go against the Midianites, the Lord encourages him to go spy on the Midianites and see what they’re saying in order to receive comfort. He does so and overhears a Midianite sharing a dream in which a barley loaf came and flattened a tent. The Midianite’s companion interprets it as God helping Israel defeat them. Here is Gideon’s response.

Judges 7:15 And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped, and returned into the host of Israel, and said, Arise; for the Lord hath delivered into your hand the host of Midian.

Multiple signs! God continually blesses Gideon and gives him signs to encourage him along. In fact, Gideon didn’t even ask for the last sign. The Lord just gave it to him, and He gave it to Gideon in a powerful way. It would have been one thing to send a dream to Gideon about defeating the Midianites. It would have been easy for Gideon to wonder if it was just wishful thinking. In comparison, hearing the mighty Midianites have a dream and interpret it as defeat by the Israelites was much more powerful in calming Gideon’s fears.

So why did Gideon get multiple signs while others seem to be rebuked for asking for the same thing?

I think there are a lot of reasons because the Lord works according to individual circumstances, but I want to talk about two potential reasons that can be applied in our own lives as we work to approach the Lord.

The first reason the Lord was willing to work with Gideon is because the Lord is wise enough to understand that Gideon didn’t have much of a relationship with the Lord. The fact that his father had a Baal altar implies that Gideon’s family had fallen into idolatry. How much did Gideon know about God? We know Gideon had some knowledge of God because he asks about the deliverance from Egypt, but how much had Gideon experienced God? There’s a difference. How much could the Lord reasonably expect Gideon to trust Him? The Lord knew Gideon, but did Gideon know the Lord?

The Lord isn’t looking for blind, obedient dogs. He is looking to have a true relationship with us. The fact that Gideon was cautious about running into danger isn’t a sign that Gideon is faithless; it is more an indication that Gideon did not yet know the Lord.

So what does this teach us about our own lives? The Lord will not begrudge us the time it takes to learn how to trust Him; He doesn’t mind allowing us to approach Him until we’ve built up a number of encounters and start to understand His character.

David fought off two wild animals before he fought off Goliath. We recently read about Moses whose trust in the Lord was extremely fragile in the beginning; Moses grew to the point where he encouraged the Israelites to have faith in the face of certain death even though he did not yet know the plan for rescue. The Old Testament gives us a front row seat to watching people experience the Lord and grow in their trust of Him.

In contrast, imagine a powerful stranger coming up to you and saying, “Trust me.” When you ask them why you should trust them, they respond with, “Because I told you to.” Um…what? You may not immediately hate them or be wary of them, but you’re not going to give them your darkest secrets or social security number (or hopefully you won’t…).

The Lord understands that He is a stranger to us; He is the one who put the veil there. He understands that we need experiences with Him before we’re ready to run into danger when He asks. Once again, He isn’t looking for blind, obedient dogs. He wants His children to be wise and consciously and voluntarily choose Him.

He gave Gideon experiences because Gideon likely hadn’t had many previously. He was patient with Israel. He was patient with Moses. The Lord has no problem being patient. If He seems impatient in specific scenarios, we can usually assume it’s for the benefit of the person He is working with. He is trying to get their attention or get them moving.

Which leads me to my second reason: The Lord allowed Gideon to approach Him multiple times for signs because Gideon’s heart was soft.

Over and over and over and over and over we read about the Lord responding with intensity in response to a hard heart and responding with mercy and encouragement to a soft heart. Gideon’s heart was obviously soft. Look at this verse.

Judges 6:17 And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me.

Gideon approaches the Lord so humbly. When the angel gave him a sign, Gideon immediately built an altar unto the Lord. That night, Gideon went and took down the altar of Baal according to the direction of the Lord. We see this multiple times with Gideon. He approaches the Lord in humility and asks for help knowing the truth. Gideon was willing to follow the truth and power and peace; Gideon was just trying to make sure he was looking in the right direction before moving forward.

It is only when we’ve closed our heart off to that truth and power and peace that the Lord shakes the earth to reach us.

I think of the Egyptians that saw all the same signs as the Israelites but didn’t bother to ask whether they should follow after the same God as the Israelites. I think of Rahab and her people. The Canaanites were all terrified, but it didn’t change who they put their faith in. Only Rahab was willing to follow the Israelite God and was spared because of it. You would think that people would open their eyes and ask, “Is there something here?” You would think that they would pause long enough and open their hearts so that the Lord could speak to them.

Gideon asked, but Gideon was likewise prepared to follow through. This was part of why the Lord was so willing to encourage him along.

I testify of a Lord that responds with wisdom. He knows what He is doing. He will not condemn us for approaching Him for reassurances if we’re doing so with the intent to follow after Him. He doesn’t even condemn us when we struggle; His intensity is not a sign of condemnation. It’s a sign of God’s love in trying to reach us! However the Lord is working in your life, you can take it with the perspective that He is trying to do what’s best for you. I’m grateful for a Lord who is wise and can train me so purposefully and deliberately.

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

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

by Jared Riddick

This month has seen the release of two exciting new titles from FAIR Books, our small but growing publishing arm. The Record and the Reading: Explorations in Book of Mormon Authenticity by Brant A. Gardner, is an edited and selected compilation of his presentation from FAIR and other conferences, as well as scholarly articles, that have been published over the past twenty-five years. 

Since we conceived of the idea of this book in October of 2025, and got Brant onboard, it has been an absolute pleasure going through these articles, updating and trimming sections where necessary, and getting to work with him more closely. He is an excellent scholar and devoted reader of the Book of Mormon, and those who read this compilation will find themselves tremendously benefitted by the insights and methodology he brings to its study. 

As part of our ramp up to publication, we sent him a series of questions to respond to about the book and subjects therein, which we think you will enjoy.

Get your copy on the FAIR Bookstore or on Amazon today!

Question

In the opening section of the book, you tackle some popular but problematic “evidences” for the Book of Mormon, such as the Michigan Relics, the Bat Creek Stone, and the Quetzalcoatl myth. Why is it so vital for defenders of the faith to let go of these well-loved but flawed artifacts, and how does discarding them actually strengthen our foundation?

Response: We believe that the Book of Mormon is true, and we want others to know it is as well. We turn to evidences that might help them believe – or that at least will support our own belief. When we turn to forgeries or wishful readings of history, we build on a sandy foundation. Such things cannot convince others, because they (unlike the Book of Mormon itself) are not true. The danger for believers is that we might eventually learn that these artifacts are fakes or that the stories misread the evidence. A house on sand too easily falls, and these things are sandy foundations at best.

Question

You argue that looking for a single “smoking gun” archaeological proof for the Book of Mormon is the wrong approach. Instead, you advocate for building a “web of interlocking evidence.” Can you explain how this methodology works and why it yields much richer results?

Response: Regardless of what the single thing might be, as an anomaly, it can be dismissed. To be considered a “smoking gun” it really has to be a big gun! Archaeology and historical analysis simply don’t work that way. What it requires is building a consistent case from multiple types of evidence which all converge in a single place at a single time. In the case of the Book of Mormon, those convergences add an additional layer of needing to converge with the Book of Mormon at that same time and place. That is quite difficult, but that is the way good archaeology and history work. Fortunately, the Book of Mormon works better in that more complicated method of connecting it to the real world that it does to producing a “smoking gun.”

Question

You have spent a career situating the Book of Mormon within a Mesoamerican setting. For a reader who might be new to this approach, what is one of the most striking “aha!” moments in the book where ancient Mesoamerican culture perfectly explains a confusing detail in the Nephite record?

Response: How ironic that this question should follow the one above. There isn’t any one thing. There are so many things. There is, however, a category that I can say I find most impressive. I call that category productivity. By that, I mean that the intersection of time and place (Mesoamerica at the appropriate time periods for the Book of Mormon) can enrich and expand our understanding of the Book of Mormon. Little things become “aha” moments. For example, Amulek taught: 

For it is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice. Now there is not any man that can sacrifice his own blood which will atone for the sins of another(Alma 34:10–11).

Why would he add that it should not be a human sacrifice, or that one cannot shed one’s own blood to atone for others? Mesoamerica knows. Human sacrifice was standard. The king would ceremoniously shed his own blood for his people. As one of the small convergences that add up, we not only see why this sentence is there, we have a greater understanding of why it was important to Amulek’s audience.

Question

In your essay on the social history of the early Nephites, you discuss Jacob’s seemingly abrupt condemnations of wealth and polygyny. How does understanding the local trade and economic pressures of ancient Mesoamerica completely reframe what Jacob was dealing with?

Response: Most modern Book of Mormon readers read the text devoid of any historical context. It is simply there – without any actual reason for being there (perhaps other than to teach us something). Just as the Old and New Testaments, the Book of Mormon “grew up” in a time and place, and that time and place influenced the lives of the people who lived — but are rarely mentioned by name — in the Book of Mormon. Understanding history shows how the prophets responded to history and therefore helps us understand how modern prophets might respond to the history happening all around us.

For Jacob, he was not dealing with a few renegade Nephites who somehow decided that costly apparel and polygamy might be fun and they should try it. The Nephites lived in a region and absorbed material and mental culture from the surrounding regions (just as Israel did in their Old World homeland). This process of dealing with the influence of the world around us is clearly a continuing modern issue and we can learn from Jacob’s denunciation of certain parts of it.

Question

A significant portion of this collection explores Mormon not just as a compiler, but as a highly intentional historian and editor. When we start “looking over Mormon’s shoulder,” as you put it, how does it change the way we read the narrative flow of the Book of Mormon?

Response: Mormon was a genius, in my opinion. His masterwork was a synthesis of nearly a thousand years of history into a coherent theological story. It was a story that taught by example and Mormon had to make sure that all the right examples were highlighted. We cannot tell how much he left out, but it had to have been considerable. What he wrote, he crafted. Even when quoting, it was Mormon selecting and contextualizing what he quoted. How does this help us understand his text? It should give us a new perspective. We should move deeper into the text than the simplistic “he wrote what happened.” Mormon didn’t create unhistorical events, but he did mold them so that a much greater lesson was taught — not just in the verses we pull out to quote to each other, but in the reason for the longer arc of connected (and often paralleled) stories he told.

Question

You discuss the interplay between literacy and orality in Nephite culture. We often think of the Nephites solely as a literate people because of the gold plates, but how did their reliance on oral tradition shape the way sermons and histories were actually delivered and preserved?

Response: We moderns have a difficulty understanding a world where there was significantly less literacy than we experience. We do hear that there are those among us who are termed “functionally illiterate,” and it comes as a shock and surprise. We read our world back into the Book of Mormon and therefore expect our level of literacy when “functionally illiterate” might have been a generous assessment for most.

What the Book of Mormon represents is a culture with incipient literacy. There were literate elite who could read and write. As with other cultures at that stage of development, elite literacy did not replace concepts of orality, even in their writing. For the Book of Mormon, we can follow some of their arguments and note that they still employ techniques from oral discourse. They use parallelism as an important tool. In an oral culture, repeating something gave the listeners another chance to understand it. Artistic parallelism repeated the ideas with different words, which also enhanced understanding. When we see Nephi or Moroni complaining that they are better at speaking than writing, we are seeing artifacts of their participation in that oral literary world which has not gone away — even though they are writing.

Question

Your chapters on the translation process delve into Joseph Smith’s use of seer stones and introduce the concept of “mentalese” (the brain’s pre-language). How does viewing the translation through the lens of cognitive linguistics help us understand the presence of King James phrasing and other unique linguistic features in the text?

Response: The included chapters don’t directly address the recent emphasis on Early Modern English as the language of the Book of Mormon, and I can’t do that here in this response. I will note that even in that hypothesis, a translator is required and that translator produced a text that includes language and references to New Testament phrases from the King James Bible that could not have been part of whatever language was on the plates. In other words, even though I disagree with removing Joseph Smith as the actual translator, the problem of the text we read is essentially the same. It includes language that could not have been a word for word translation of the plates. This is the reason that Royal Skousen has called the Book of Mormon a “cultural” translation. The translator’s mind was present.

The idea of mentalese is, I believe, a consistent model for how a text in any source language becomes the translated text in the target language. A mind is involved. When that mind is involved, the culture and vocabulary of that person provides the contexts in which the translation occurs. This means that even with divine assistance, the plate text was translated into language and idioms from Joseph Smith’s time. Similarly, even if there was a much better word to use in the translation, but it hadn’t entered English by Joseph Smith’s time, divine assistance didn’t presciently add that word.

Question

Some people are troubled by the idea of Joseph Smith using a seer stone in a hat to translate. How does your historical and cognitive analysis in the book help demystify this process and reaffirm the claim that it was done by the gift and power of God?

Response: I accept that Joseph used the interpreters and later a seer stone. What both of those instruments have in common is that they are stones – rocks. They also have in common the fact that not everyone who uses them can see anything. My mobile phone is a modern miracle, and it shows me all kinds of wonders. I can have someone else look at the screen and share those wonders with them. The interpreters and seer stones didn’t work that way. Only some had the talent to use them, and those who did could actually see in them. Others in Joseph Smith’s community could also use seer stones, and those people and Joseph used them to “see” hidden things – often things which were lost.

God used Joseph’s understanding to shift his talent from seeing lost things in the seer stones to seeing a lost language and a lost text. The similarity of the medium helped Joseph have the confidence to engage with God in the task, but God and Joseph translated – not the stones.

Question

If a reader wants to truly understand the Book of Mormon on its own ancient terms, which specific essay in this collection do you think will challenge and expand their perspective the most?

Response: Probably “As Social History of the Early Nephites,” gives a good introduction in the concepts behind the way I place the Book of Mormon in Mesoamerica and provides examples. Other chapters delve deeper, but this would probably be the best first article for that purpose.

Question

You mention that after forty years of intense study, your curiosity about the text remains unquenchable. What is it about the Book of Mormon that continues to yield new insights after all this time?

Response: One could spend much of a lifetime attempting to learn the life principles in the Book of Mormon. It only becomes more complex and richer when one dives deeply into the writers and what — and why — they wrote. Nephi was a wonderful writer, Mormon was a wonderful writer, but the two are very distinct and write for very different reasons and therefore they can speak of similar things with very different meanings. My main example is how Nephi and Mormon see the Lamanites. Nephi is writing at a time when he must establish a new city-nation. One of the ways of doing this was to establish the unity of “us” against those who are not “us.” The use of this “us/then” dichotomy is well understood and Nephi is an excellent example. The Lamanites are the enemy. Modern readers tend to see them that way throughout the Book of Mormon because we read Nephi first.

Mormon’s Lamanites are different. They are not “us,” but they are no longer the targeted enemy. In Mormon, the “bad guys” are apostate Nephites who stir up the Lamanites. Then it is the Gadiantons who cause trouble. Mormon even lays the destruction of the Nephites at the feet of the Gadiantons. Why not the Lamanites? When Mormon is writing, he is writing to the Lamanites to tell them they are of the House of Israel – that they can repent. The Anti-Nephi-Lehies, the Lamanites later converted by Nephi and his brother Nephi, and Samuel the Lamanite are all specifically selected to show that Lamanites can repent – and that repentant Lamanites might even exceed the Nephites in righteousness. That is very different from the Lamanites in the small plates.

There is so much more. I read books about the Old Testament and see new ways to understand the Book of Mormon. Scholarly books on the New Testament similarly open new perspectives. The more I learn, the more there is to know.

This book is the first of several similar compilation volumes that we would like to do, featuring some of FAIR’s frequent conference speakers over the years. Who would you be interested in seeing? Leave us some suggestions in the comments below. 

We mentioned that The Record and the Reading was one of two titles published by FAIR Books this month. The other is A New Translation of Isaiah: Based on Ancient Scrolls and Texts, translated and edited by Donald W. Parry. There will be another Questions & Response post featuring it, coming soon.

Stay tuned! And Happy Reading!

Brant Gardner is an anthropologist and author specializing in Mesoamerican context and Book of Mormon studies. He will be speaking at the 2026 FAIR Conference.

Jared Riddick is the Managing Editor for FAIR. From 2015 to 2025, he was the research librarian and archivist for Scripture Central, where he established, built, and curated their digital library of over 14,000 items. He graduated from the University of North Texas with a Masters in Library Science with two graduate academic certificates in Archival Management and Digital Curation and Data Management. He received a Bachelor of Arts in History Education from Brigham Young University-Idaho. He was also an editorial consultant for Interpreter: A Journal of Latter-day Saint Faith Scholarship from 2012 to 2017.

The post Beyond the Sandy Foundation appeared first on FAIR.

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 – Judges 2–4; 6–8; 13–16 – Jennifer Roach Lees appeared first on FAIR.

by Autumn Dickson

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

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

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

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

But first, some context.

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

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

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

So who was Deborah?

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

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

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

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

And yes, he is a male.

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

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

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

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

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

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

Here’s what I do know.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

In his April 2026 General Conference address, “He Is Risen,” Ronald A. Rasband teaches that the Resurrection of Jesus Christ is not a peripheral belief—it is the very foundation of our faith and the source of our greatest hope.

In a world where many view the Resurrection as symbolic or distant, an important question emerges: What changes when we truly place Christ’s Resurrection at the center of our belief?

Jesus Christ and His Resurrection are at the very core of the doctrine of The Church of Jesus Christ of Latter-day Saints.

Common Criticism: “The Resurrection is symbolic, not literal.”

Some view the Resurrection as a meaningful story or spiritual metaphor—something that inspires hope, but not something that actually happened in a physical, literal sense.

Fallacy at Work: Symbolic Reduction

This perspective reduces sacred events to symbolism, removing their real-world implications.

If the Resurrection is only symbolic:

• Death remains final
• Justice remains incomplete
• Hope becomes uncertain

Doctrine: The Resurrection Is Literal and Foundational

Elder Rasband teaches that Jesus Christ literally rose from the dead, and that this event is central to everything we believe.

• His body and spirit were reunited
• He was seen, touched, and heard
• He appeared to many witnesses

“With His Resurrection, He secured salvation from physical death for us, all of God’s children throughout the ages.”

This truth is not secondary. It is foundational.

Elder Rasband’s Correction

Elder Rasband emphasizes that when the Resurrection is placed at the center of our belief, it reshapes everything:

• How we view death
• How we understand suffering
• How we approach life itself

Solution

When we accept the Resurrection as literal and central, it becomes the lens through which we understand both mortality and eternity.

Living Apologetics: Living with Resurrection at the Center

If the Resurrection is truly at the core of our belief, it should shape how we live.

Elder Rasband’s account of his grandson Paxton illustrates this power. Though his life included deep challenges and eventual loss, the promise of the Resurrection reframed that experience with hope and certainty.

Because I live, ye shall live also.

When Christ’s Resurrection is central:

• Loss is not permanent
• Imperfection will be made whole
• Joy will come again

This doctrine moves from abstract belief to lived reality.

Practical Apologetic Use 

• If someone says: “The Resurrection is just symbolic.”

• You can respond: “Elder Rasband teaches that it’s actually the core of our doctrine. Because it’s real, it changes how we understand life, death, and hope.”

Ways to Apply Today

1️⃣ Center your thoughts on Christ by reflecting on what His Resurrection means personally.
2️⃣ Let hope in the Resurrection influence how you face a current challenge.
3️⃣ Look for ways to live and speak as someone who truly believes Christ lives.

Keep This Talk With You

Elder Rasband invites us to do more than acknowledge the Resurrection.

He invites us to center our lives on it.

Because it is real.

This week:

• Put Christ at the center. Let His Resurrection shape your perspective.
• Choose hope. Even in difficulty, remember what is already secured.
• Live your testimony. Let your actions reflect your belief.

As we do, fear gives way to peace, grief is softened by hope, and faith becomes steady.

And we begin to understand, more deeply than ever before, the truth that defines everything: He is risen.

What would change in my life if I truly placed Christ’s Resurrection at the center of everything I believe and do?

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 He Is Risen appeared first on FAIR.

by Autumn Dickson

How could I not take some time to speak about Rahab? She was incredible. Here is our introduction to Rahab.

Joshua 2:1 And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot’s house, named Rahab, and lodged there.

Rahab was a prostitute who hid Israeli spies as they were coming to look at Jericho. In exchange for hiding them, she asked them to spare her and her family. They gave her a red cord to put in the window, and all of Jericho was destroyed except for her and her family.

In order to understand precisely why she was so great, it’s important to understand the background she was born into.

Jericho was getting utterly destroyed. There have been times throughout history where the Lord helped His people conquer without utterly destroying everything. Jericho was not one of those times. The land of Canaan was “full” of sin to the extent that destruction was necessary. It was so filled with misery that it needed a clean slate.

Except for Rahab.

The fact that she’s a prostitute during this time period isn’t unsurprising. What she’s had to go through is not a sign of her moral failings but of her society failing her. We can see the type of person she is from her reactions.

She is willing to follow the Lord after hearing the testimony of others.

She wants to save her family, not just herself.

She utilized her circumstances for the Lord’s work.

These are not the only reasons Rahab is incredible. The fact that she married is also amazing when you learn what trauma she likely accrued because of her circumstances. This is not a comprehensive list of her good qualities, but I specifically chose these ones. These qualities are what make her like the Savior.

Rahab is a type of Christ. Let’s talk about a couple of things in her life that reflect the Savior.

1) She is willing to follow the Lord despite what the society around her is doing.

Rahab could have been blinded by her own society. She could have followed what everyone else was doing and simply been afraid. Imagine if the rest of the Canaanites had the heart that Rahab had. Imagine if all of them had approached the Israelite army and were like, “We heard how your God protected you and took care of you. We would like to follow Him too.” Imagine if all of us were able to look at what was going on around us and be willing to follow a better way.

The Jews were not especially righteous when Christ came to fulfill His mortal ministry. In fact, many of them were evil. If Christ had been born to any other nation, they would have recognized Him as God. Some of the Jews of this time period were too wicked to see Him for what He was. Jesus broke a lot of their made up rules. He followed the Law of Moses perfectly, but He broke a lot of the rules that they had built up around that law. He looked at society and knew there was a better way to live.

2) She wants to save her family, not just herself.

Rahab could have followed the spies out. Perhaps that would have been easier than sitting in her home and hoping all the soldiers followed the direction to spare her. We don’t know all the reasons why Rahab stayed, but we do know she sought out her family and brought them into her home where they could be protected too. She cared enough about her family that she sought saving them too. Maybe she even felt that being saved wouldn’t be worth it if her family couldn’t be saved too.

Christ’s heart also pushed Him to look beyond Himself. Christ is the only One who was perfect enough to go to heaven. He could have come down here, lived perfectly, and gone on to live in heaven forever, but He loved us too much. He put Himself through difficult things in order to save us too. He was concerned with saving His family. He obviously didn’t think heaven was going to be good enough without us despite our many failings. He loved us, and looked beyond Himself.

3) She utilized her circumstances for the Lord’s work.

It was actually important that Rahab was a prostitute. With all of the tension in the air from the Israelite army, it would have been difficult for the spies to get into Jericho. Because she was a prostitute, it allowed them to enter into the city. It wasn’t as uncommon for strangers and foreigners to visit brothels in comparison to visiting repectable houses. Not to mention, Rahab’s house was within the city wall and allowed them to escape.

Now, the fact that she was a prostitute did not mean that the spies went undetected. Somehow, the residents of Jericho noticed the spies and they came knocking. Rahab hid them on the roof before helping them escape. This is actually also an important reflection of Christ.

Only Christ was in the correct circumstances to save us. Because of His birth, He held power that no one else had. He had the ability to save us because of His circumstances.

But, it was still ultimately His decision to save us.

Rahab’s circumstances put her in an ideal situation to save her family and help the Lord’s work, but her choices and faith were absolutely key as well.

Sometimes our circumstances make it difficult to believe that we could ever be like Christ. Sometimes what we’ve been through or are currently going through make us think that we can’t serve. Sometimes our circumstances are the very things that put is in a position to be like Christ.

I testify that like Rahab, we are all given opportunities to be like our Savior. I also testify that like Rahab, following the Lord and His prophet will ultimately save us. It doesn’t matter where we started; we can make choices that will put us in line with the Lord’s people. He can save us, and He can utilize us if we’re willing to leave our old lives behind.

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 – Joshua 1–8; 23–24 – Part 2 – Autumn Dickson appeared first on FAIR.

May 29-30, 2026

BYU campus in Provo, Utah
The conference is open to the public. The conference will not be live-streamed, but will be recorded and the videos made available on this website.

Sponsored by The Interpreter Foundation
Cosponsored by the BYU Department of Ancient Scripture, FAIR, Scripture Central, and the Ancient America Foundation (including the Faith Creators Alliance)

More details here.

The post 2026 Small Plates of Nephi Conference appeared first on FAIR.

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 – Joshua 1–8; 23–24 – Jennifer Roach Lees appeared first on FAIR.

by Autumn Dickson

The Fall of Jericho is epic for many reasons. There are a lot of details that we could talk about that would teach us about the Savior, but let’s just cover a few.

Jericho was a large city that was meant for the Israelites. The Lord was helping them gain their land one bit at a time. When Jericho saw the Israelites coming, they closed their gates and settled in for a siege. The Lord commanded the Israelites to circle the city every day for six days. Then on the last day, they were to do this.

Joshua 6:15 And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times.

I can’t speak for the whole of the commandment (walking once a day for six days); I would need to study it further. However, I want to talk about the last day. The Israelites were to walk around the city seven times, trumpets would blow, and the people were to start yelling. They did so, and the walls fell. The Israelites flooded in and took the city. No one was spared except for Rahab and her house because she had helped the Israelites.

It is significant that the Israelites had to walk around Jericho seven times. Seven was a symbol of the covenant, and it was also symbolic of fullness or being complete. Jericho was the promised land; the Israelites needed completeness.

In the New Testament, the Lord commands His people to be perfect. Perfect was a translation from the word “teleios,” which has an alternate translation. It also means “end” or “complete.” The Savior might also be commanding His people to reach their full spiritual maturity in comparison to going constantly without error.

I find it beautiful that the Israelites needed to symbolically be “complete” in order to enter the promised land. I also find it beautiful that their completeness didn’t make the walls come down. They needed to keep the commandment to go around the city seven times, but that’s not what brought them into the promised land. Here is another important verse.

Joshua 6:16 And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord hath given you the city.

The walls hadn’t fallen down yet when Joshua said this to the people, and yet, Joshua is speaking as though it already happened. “The Lord has given you this city, so shout!” Joshua knew the promises of the Lord were good for the money. He had no doubt that the city was their’s, and it reflected in the way he spoke to the Israelites.

So what do we learn from this?

The Lord was the one who brought them into the promised land, and He did so after they had become complete.

The Lord is the one who brings us into heaven, and He does so “after” we are complete.

I use quotation marks because “after” is a bit relative. There are many aspects of heaven that we already get to enjoy: family relationships, peace, freedom from past sins, and many more. In some ways, the Lord has already allowed me into heaven. I know that those blessings are a direct result of His atonement, and yet, He still wants me to walk towards completion. It is only when we have become complete, that we can truly enjoy heaven.

For example, in my imperfection, I am still working on fully appreciating the most important things in order to bring more heaven into my life. Because of my insistence on completing tasks, I often prioritize my to-do lists over my relationship with my kids. It is very difficult for me to set aside these tasks that I make monumentally important in my life, and my ability to feel heaven suffers. I inadvertently start to view my kids as obstacles rather than the treasures that they are, and my happiness lessens because of it. I get irritable and don’t treat them as good as they deserve, or I simply don’t go out and be with them.

Becoming complete isn’t about never losing my temper again, though that’s a nice side effect. Becoming complete is about spiritually maturing. It means taking a step back often enough that I change. I change to value my kids the way that Heavenly Father values me, and as I do that, I find more happiness than I could ever find within my completed tasks. It means that I become the kind of person who no longer feels a need to yell; it’s much better than trying the perfectionist route.

As I walk towards completeness, I gain more and more access to the promised land. This is not because I’m taking a hammer to the walls. I just work towards spiritual maturity, and the Savior is the one who actually delivers the promised land. He is the only one who can offer the promised land. We can’t get it ourselves; it has to be given to us. And yet, the Lord still asks us to walk towards completeness. He does this because it’s no use being in the promised land if we’re all keeping ourselves from being happy through our own values and choices.

The Lord asks us to keep His commandments and change towards completeness, but keeping His commandments doesn’t earn heaven. It enables us to appreciate the heaven that He is delivering to us.

The Old Testament is cool. The scriptures are cool. The Lord knows exactly what He’s doing as He tries to teach us about the reality of the Plan of Salvation. The more I study the scriptures, the more I see that He knows what He’s doing.

I testify that the Lord knows us. I testify that He is the One who delivers heaven through His sacrifice. He gives it to us. It’s a gift. He simultaneously pushes us and gives us commandments because He knows our growth is essential for our happiness. We can’t enjoy His gift unless we become like Him. I’m grateful for His sacrifice, His commandments, and His support every step of this process. I’m grateful He loves me enough to work this hard for my joy and benefit.

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 – Joshua 1–8; 23–24 – Part 1 – Autumn Dickson appeared first on FAIR.

In his April 2026 General Conference address, “Come Home,” Clark G. Gilbert teaches that no matter how far we may feel from God, the Savior is actively and personally inviting us to return.

But that invitation raises an important question: If Christ is calling us back, what is our role in actually coming home?

To those who are struggling to come home, know that it is your Savior who’s the one calling you back.

Common Criticism: “If God wants me back, He’ll just bring me back.”

Some may believe that if returning to God truly matters, it will happen naturally or automatically—that change will come without much personal effort.

Fallacy at Work: Passive Redemption

This belief assumes that spiritual change happens to us rather than with us.

It overlooks a central gospel truth: God invites, but we must choose.

Doctrine: Christ Calls, We Respond

Elder Gilbert teaches that the Savior is the one calling us back—but He does not force our return.

The pattern of the gospel is clear:

• Christ invites
• We act
• He receives

Scripture reinforces this partnership:

• “Draw near unto me and I will draw near unto you” (Doctrine and Covenants 88:63)
• “Return unto me, and I will return unto you” (Malachi 3:7)

The Savior’s role is constant love and invitation.

Our role is to decide to move toward Him.

Elder Gilbert’s Correction

Elder Gilbert emphasizes that coming home is not passive.

It requires:

• A decision
• A turning of the heart
• A willingness to act

Even small steps matter, but they must be chosen.

Solution

The Savior is already calling. The question is whether we will respond.

Living Apologetics: Choosing to Come Home

It’s possible to feel the pull toward God and still hesitate.

• Waiting until we feel more ready
• Waiting until we feel more worthy
• Waiting until circumstances are better

Elder Gilbert’s message is clear: The invitation is now. The decision is ours. Coming home doesn’t require a perfect plan. It requires a willing step.

That step might be:

• Offering a sincere prayer
• Returning to church
• Letting go of something that creates distance
• Simply deciding: I want to come back

The Savior is already reaching toward us. But we must choose to move toward Him.

Practical Apologetic Use 

If someone says: “If God wants me back, it’ll just happen.”
You can respond: “Elder Gilbert teaches that Christ is already calling us—but we still have to choose to respond. Coming home starts with a decision.”

Ways to Apply Today

1️⃣ Make a conscious decision today to move closer to Christ, even in a small way.
2️⃣ Act immediately on a prompting that invites you to reconnect with God.
3️⃣ Stop waiting for the “right moment” and take one step now.

Keep This Talk With You

Elder Gilbert reminds us that coming home is not about waiting—it is about choosing.

The Savior’s invitation is constant. 

He calls in moments of strength.
He calls in moments of struggle.
He calls even when we feel far away.

But He does not force the journey.

He invites it.

This week:

• Recognize the call. Notice how the Savior is inviting you closer.
• Make a decision. Choose to respond, even in a small way.
• Take a step. Act on that decision without delay.

As we do, something powerful begins to happen. Distance begins to close, hearts begin to soften, and direction becomes clearer.

We realize that coming home is not something we wait for; it is something we choose.

What step will I choose today to respond to the Savior’s invitation and come closer to 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 Come Home appeared first on FAIR.

by Autumn Dickson

In the chapters this week, Moses is led to the top of a mountain where he is shown the promised land.

Deuteronomy 34: 1, 4

1 And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that is over against Jericho. And the Lord shewed him all the land of Gilead, unto Dan…

4 And the Lord said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes, but thou shalt not go over thither.

Interestingly enough, despite the fact that the Lord led him there to show him the promised land, Moses wasn’t allowed to go into the promised land because of prior disobedience. He had led the Israelites out of Egypt and across the wilderness. It had not been easy. At one point, Moses had even asked the Lord to kill him rather than deal with the Israelites anymore. Moses suffered plenty of hardship, and he learned many great and important lessons.

But despite this, Moses was still not allowed to step foot in the promised land. The Lord held true to Moses’ consequences for disobedience. According to modern revelation, Moses was translated and taken up to the Lord before the Israelites entered the homeland that was meant for them.

Details are always key. One of the details this week is the fact that Moses was taken up into a mountain where he could overlook the promised land that he couldn’t enter. Mountains in scripture are often compared to temples. Holy things often take place on the tops of mountains, and the Lord gives knowledge and power to some of His children in the tops of mountains. Hold that thought.

I wonder how he felt looking over the lands that were meant to be the inheritance of the Israelites. Did it hurt him that he would not be joining them or had he come to terms with the consequences that had been laid out for his disobedience? Did it hurt to see what had been meant to be his inheritance? Did it hurt to see the promises of the Lord that he would not be receiving?

Whether it hurt or not, I can assure you that it no longer hurts Moses. He was translated, and he ended up in a different promised land than he had pictured or seen on the top of that mountain. It was a better promised land. Yes, Moses is just fine.

I have found a surprising pattern in my life. I have multiple friends who dislike the temple, not because they don’t agree with what happens there, but because they can’t see the promises of the Lord being fulfilled for them. I have friends who have faced infidelity or family members who don’t want to participate in ordinances in the the temple. Going to the temple and hearing the promises that were meant to be theirs doesn’t feel particularly good. It is painful to hear about it and desire it deeply and not have current access to it.

I fully recognize that I have not been in their shoes, nor do I understand what it’s like to feel barred from those promises. Even as I share my testimony of these things, I fully own that I dont understand what it’s like to have to come to terms with feelings like that.

But sometimes objectivity is precisely what is needed. Strong emotions can be so overwhelming that it’s difficult to see the end from the beginning.

So let me testify of the end.

Moses did not enter into that promised land here. He could see it. He was so close, but it was something that wasn’t available to him.

I promise you that he’s okay. More than that, I promise that he is far more than okay. The Lord has taken care of Moses beautifully.

There are two specific promises I want to testify of if you are facing the same problem as Moses or my friends. If you feel that there is no happy ending in sight, these are the promises I want you to hold to.

Promise one. There is a promised land available for you even if it feels like mortality is barring you from in it one form or another. Mortality is not strong enough to keep you from your Savior’s ability to give you a joyful existence. He is mighty to save. He can take care of you. You are not actually barred from those promises.

And in all honesty, you don’t even have to wait to step foot in the promised land.

Moses’ disobedience was what kept him from the promised land, and even his own disobedience didn’t ultimately keep him from eternal joy. If you feel innocently barred, then Satan is lying to you. Christ can offer peace and comfort right now. You can go to the temple and listen to the promises and cling to them. Find comfort in them. You don’t have to know the how in order for those promises to take affect in your life. Those promises ARE for you even if you don’t know exactly how they will look.

And if you don’t feel strong enough to cling to those promises, He has the power to bring peace even when it’s illogical. You can go to the temple and call upon the blessings He promised you there. You can tell Him, “I’m here. I came like You asked. Can you help me feel peace?” And then allow Him to offer peace. Allow Him to comfort you.

Unfortunately, sometimes promises of joy feel empty without our loved ones who refuse their own promises.

Which brings me to promise two. The Lord can take care of those around us, just as He can take care of you.

Elder Orson F. Whitney, an apostle, taught this:

The Prophet Joseph Smith declared—and he never taught a more comforting doctrine—that the eternal sealings of faithful parents and the divine promises made to them for valiant service in the Cause of Truth, would save not only themselves, but likewise their posterity. Though some of the sheep may wander, the eye of the Shepherd is upon them, and sooner or later they will feel the tentacles of Divine Providence reaching out after them and drawing them back to the fold. Either in this life or the life to come, they will return.

I don’t believe the sealing power only applies to children. There is a reason we all get sealed together; I believe this likewise applies to spouses who have chosen to stray. The Lord has a plan for everyone who ever lived upon the earth to be sealed together. That sealing power is so strong.

And in the meantime, He will sorrow with you. He knows what it’s like to watch loved ones stray. He cannot force them to come back, but He knows how to succor you in your pain. He knows exactly how you feel, probably even stronger because His love is deeper. Take comfort in the fact that He has found eternal joy and hope. You can too.

Looking at the promised land doesn’t have to feel painful. I testify that if Moses had seen what was coming for him, any sting from being barred from the promised land would have been soothed. It would have had no power because Moses knew what the Lord had in store for him. We can be like Moses. If you could see the end, it would take away much of the sting for you as well.

I testify that as we consciously strive to strengthen our testimonies of His promises, we find the balm He promised us now, not just in the next life. I testify that the Savior can deliver on His promises of eternal joy. I testify that the ending is beautiful. I testify that He knows how to reach our loved ones, and we can trust Him with them.

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 – Deuteronomy 6–8; 15; 18; 29–30; 34 – Part 2 – Autumn Dickson appeared first on FAIR.

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 – Deuteronomy 6–8; 15; 18; 29–30; 34 – Jennifer Roach Lees appeared first on FAIR.

by Autumn Dickson

Moses was not allowed to go into the promised land with the rest of the Israelites. He wandered in the desert with them for 40 years, saw the promised land from a mountaintop, and returned to God before he could step foot into that land.

Deuteronomy 34:4 And the Lord said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes, but thou shalt not go over thither.

The event that caused Moses to be barred from the promised land came at a time when the Israelites needed water. At one point in their sojourn, Moses was commanded to smite a rock in order to provide water for the Israelites, and it worked. At another time, Moses was commanded to speak to the rock in order to provide water. Instead, Moses hit it again. Because of this, the Lord told Moses that he would not step foot in the promised land.

And the Lord was true to His word. Moses never did enter the promised land that he had led the Israelites to. Despite the miracles and work and lessons that Moses had in his life as he led the Israelites out of Egypt and through the wilderness, Moses didn’t get to help them take those last steps into the promised land.

Seems a bit harsh for those of us who are also not exactly obedient. Everything that Moses contributed was not enough to earn him entrance into the promised land.

Despite its seeming cruelty, this consequence handed down by the Lord is not harsh. It’s true to life and important to understand. There are two portions that we need to understand in relation to Moses being barred from the promised land.

1) When we are not exactly obedient, it can bring lifelong consequences.

It was such a small thing. Moses hit the rock instead of speaking to it. He was supposed to hit the rock the first time. Was it really such a big deal that he hit it a second time? I wonder how Moses came to accept this punishment handed down by the Lord. Perhaps Moses accepted his punishment meekly and perfectly, but I’m going to show you a couple of potential responses from Moses that might reflect how we sometimes receive our own consequences.

“It was such a small thing. Why am I being punished so severely? I’ve done so much good. Isn’t that enough for the Lord?”

“I have to live with this the rest of my life. Every step I take towards the promised land is a reminder that I can’t ever go in. It’s too much to bear.”

“Why am I even walking towards the promised land if I can’t go in? Why can’t someone else lead them? What’s the point of me wandering for forty years if I can’t ever step foot in there?”

Sometimes the consequences of our disobedience seem too much to bear, but the fact remains that the Lord warned us. He doesn’t control us, and honestly, we would likely rail against Him if He tried. People rail against Him even when He merely tells them to stay away from certain behaviors and actions. He doesn’t want to control us, and we don’t want Him to control us, not really. So He warns us, and then He leaves us to decide whether we want to risk it.

No amount of service to the Lord is going to erase a DUI that hurt you, another passenger, or someone in the other car. Even if you’re doing everything right, pausing to look at pornography has the power to destroy your marriage or your happiness in marriage. Breaking the Law of Chastity just once can carry disease or bring a baby into the world who deserves two parents. None of these are things that you can’t overcome, and yet, these consequences follow you even when you continue walking towards the promised land. All of these little commandments handed to us by the Lord are meant to protect us because they carry potential consequences that will follow us for life.

This isn’t meant to shame; it’s meant to warn. You can choose what you want, and perhaps you’ll be one of the lucky ones. But don’t rail against the Lord if you end up with consequences that you have to carry with you until you die. He tried to warn you. He tried to help you set up a life that would be healthy and full of joy. He gave commandments for a reason.

Now here is my second point, and it is every bit as important as the first point.

2) Moses went to heaven even though he didn’t go to the promised land.

The Lord forbade Moses from entering the promised land, and that consequence followed him throughout his journeys in the wilderness.

BUT.

According to modern revelation, Moses was translated, so I’m not really worried about him. Maybe it hurt while he was alive. Maybe he carried that disappointment throughout his journeys. Maybe it hurt even as he stood on that mountaintop and the Lord showed him where the people were going without him.

But it’s not hurting anymore.

Moses is just fine. He carried those consequences; that’s an important part of life. Even despite our best efforts, most of us will carry consequences for life. We will have things we wish we had never done. We will have things we terribly regret that come back to haunt us occasionally.

But it’s worth continuing our walk towards the promised land even while carrying those consequences that are teaching us powerful lessons.

Because even if we don’t get to walk into the promised land here, there is one waiting for us on the other side. That’s the beauty of the atonement of Jesus Christ. The consequences are important for lessons, but lessons don’t have to be carried forever. Christ paid for it. We get to leave them behind and receive the fullness of the Lord if we keep walking towards the promised land.

I testify that the Lord tries to warn us and prevent us from carrying around things that hurt. I testify that even when we do it anyway, those consequences are gifts that teach us to rise to another level. I testify that we don’t have to carry those consequences forever, that Christ paid for them and we still get to go to the promised land even if it’s not the promised land we originally had in mind. I testify that Christ has something better in mind than we had for ourselves.

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 – Deuteronomy 6–8; 15; 18; 29–30; 34 – Part 1 – Autumn Dickson appeared first on FAIR.

In his April 2026 General Conference address, “Alive in Christ,” Dallin H. Oaks teaches that belief in the literal Resurrection of Jesus Christ changes not only what we believe about the future, but how we live, love, and relate to others today.

Yet in a world often marked by hostility and division, some may wonder: What does belief in Christ actually change about how we treat one another?

The conviction that death is not the conclusion of our identity changes the whole perspective of our mortal life.

Common Criticism: “Religious belief doesn’t really change how people treat others.”

Some observe that even those who believe in Christ still experience conflict, division, and harshness in relationships. This can lead to the conclusion that belief alone has little real-world impact.

Fallacy at Work: Belief–Behavior Disconnect

This assumption separates belief from behavior, suggesting that what we believe has little influence on how we act.

But the gospel teaches the opposite: true belief in Christ transforms both perspective and conduct.

Doctrine: The Resurrection Changes How We Live and Love

President Oaks teaches that belief in the Resurrection is not abstract. It reshapes how we see:

• Life and death

• Suffering and limitation

• Our relationships with others

Because all are children of God with eternal futures, we are commanded to:

• Love our neighbors (Matthew 22:37–39)
• Love even our enemies (Matthew 5:44)

This eternal perspective gives meaning to our relationships and calls us to something higher.

President Oaks’s Correction

President Oaks teaches that discipleship requires more than belief. It requires becoming peacemakers.

Even in a world described as “toxic” or hostile, followers of Christ are invited to:

• Forgo contention
• Use kind and respectful language
• Treat even adversaries with love

This is not passive. It is an intentional, Christlike response rooted in eternal truth.

Solution

When we truly understand that all people are eternal children of God, belief in Christ begins to change how we treat them.

. . .let us follow [Christ] by forgoing contention and by using the language and methods of peacemakers.

Living Apologetics: Becoming Peacemakers

In daily life, it’s easy to respond to frustration, disagreement, or offense with defensiveness or harshness.

President Oaks invites a different response: Choose to be a peacemaker.

This might look like:

• Responding calmly instead of reacting quickly
• Speaking with kindness, even in disagreement
• Choosing understanding over escalation

He teaches that peacemaking happens in ordinary places:

• In families
• In friendships
• In conversations with those who disagree

Even small choices can reduce contention and increase understanding.

Practical Apologetic Use

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

• You can respond: “President Oaks teaches that belief in Christ should lead us to become peacemakers, choosing love, even toward those who oppose us.”

Ways to Apply Today

1️⃣ Replace one reactive response today with a calm, thoughtful one.
2️⃣ Choose to speak kindly in a conversation where you might normally feel defensive.
3️⃣ Look for an opportunity to reduce tension rather than escalate it.

Keep This Talk With You

President Oaks reminds us that discipleship is not just about what we believe, but who we become.

Because of the Resurrection, we know that life continues. Relationships matter. Every person we meet is an eternal soul.

That knowledge invites a higher way of living.

This week:

• Pause before responding. Choose peace over contention.
• See others differently. Remember that every person is a child of God.
• Act with Christlike love. Especially when it is difficult.

As we do, something begins to change: contention gives way to understanding. Division gives way to connection. And belief becomes visible in action.

We do not just believe in Christ. We begin to live like Him.

How can I more intentionally act as a peacemaker in my relationships this week?

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 Alive in Christ appeared first on FAIR.

by Autumn Dickson

In Numbers 11, we read about the Israelites getting sick of their miracle, namely the manna in the wilderness which fed them. They remembered all the good food they used to eat in Egypt, and they were mad about eating the same thing for every meal.

Numbers 11:10 Then Moses heard the people weep throughout their families, every man in the door of his tent: and the anger of the Lord was kindled greatly; Moses also was displeased.

Moses gets so sick of the Israelites complaining that he asks the Lord to kill him rather than having to deal with them anymore (same, Moses, same). The Lord responds by sending too much meat until they get sick of it.

I want to share my own story, and then I’ll bring it back to the Israelites.

My daughter was baptized in December. It was beautiful. A lot of my family was in town for the wedding and so they got to be there which was magical for me; it also actually complicated things.

The week before the baptism and wedding, the stomach flu went through our house. I rejoiced that we got over it in time for my family to come into town because I don’t get to see my family that often, and I adore being around my family. Unfortunately, the day before the baptism, one of my babies started throwing up again.

I was actually rather devastated. I hadn’t realized how much excitement I had placed on being with my family and having everyone with us for this huge step in my daughter’s life until it was potentially getting taken away from me. I pleaded with the Lord for it to be a fluke, that she would just throw up once and go a full 24 hours without throwing up again before the baptism. Unfortunately, this miracle was not to be. She threw up again the morning of the baptism.

I texted the family and warned them all that I was still going to my daughter’s baptism and that the baby would be there because I had no one else to watch her. I told them I understood if anyone was too afraid to come because everyone was traveling for Christmas (some on international flights), and there were some pregnant women and other little children. We had some immunocompromised family members. There were many reasons to stay away.

And then I knelt down. I told the Lord that I accepted what He chose to give and withhold, and I worked really hard to feel that acceptance and not just offer lip service. Heaven knows lip service wasn’t going to make me feel any better.

And you know what? He blessed me for it. He opened my eyes to see the fact that I was blessed for having a family that I wanted to be around. Not everyone has that. He helped me see that I have an eternity of Christmases to be with family and celebrate. And most importantly, He helped me see that my daughter’s baptism wasn’t just about that single day. It was about the fact that she was binding herself to her Savior forever. In fact, because of her baptism, I would be able to be with her and the rest of my family for eternity. It was definitely a moment to celebrate. Regardless of the circumstances surrounding it, it would be one of the greatest blessings of her life.

Now, my family all came anyway, as did my husband’s family who live closer to us. It was perfect and chock full of the spirit and a surprising amount of fun.

BUT. If my family had chosen to stay away that day, I would have understood. There were plenty of reasons to bail. I would have been terribly disappointed and sad, but it would have likewise been tempered by the Savior’s soft reminders.

I’ve gotten frustrated with the Lord often enough in my life that I’ve realized it’s fruitless. There have been times when I’ve been filled with anger or sadness or betrayal and turned to the Lord in my immense overwhelm; He has responded by giving me a clearer perspective and teaching me that I can trust Him.

So after a million and one experiences with the Lord and His wisdom, I was able to approach Him with a lot more faith this time. Rather than getting angry with the Lord for not preventing the problem, I approached Him with meekness. As with all things in the Lord, I was the one who was blessed.

We don’t approach the Lord with meekness to placate His ego. We don’t approach the Lord with meekness to try and get Him to change His mind. We approach Him with meekness because it blesses US. It allows Him to show us the reality of our situation.

The reality of our situation is this: even in the midst of fast and direct trials like Egypt or in the long and arduous and uncomfortable trials of a journey through the wilderness, we have already won! We actually have every reason to be grateful and when we commit to meekness, we have the Lord to help us remember that.

Important sidenote: I have learned that meekness can coexist with many different emotions. We often picture a humble, quiet servant who doesn’t talk back or ever complain, but I don’t think that’s the only way to be meek.

Even in the midst of anger or frustration or exasperation or devastation or annoyance, we can simultaneously say, “I know Thee, Lord. I know I am in Thy hands, and I know that Thou art doing what’s best for me.” You don’t have to turn down your emotions in order to successfully approach the Lord. Just simultaneously bring your knowledge that the Lord is watching out for you. Better yet, take those big emotions to the Lord and ask Him to help you see more clearly so that it’s not difficult to be meek.

When I approached Him in prayer about seeing my family while they were in town, I was bawling. I’ve definitely approached Him and carried my anger with me. We don’t have to seem all pious and restrained. We can simply cling to our testimony that the Lord loves us and wants what’s best for us.

The truth is, the Lord is often going to do what He’s going to do anyway. If the Israelites had simply approached Moses (or approached the Lord, directly) and asked for some dietary variety, maybe the Lord would have sent the right amount of quail rather than sending a difficult lesson alongside it. However, the blessing of meekness is that regardless of what the Lord chose to send, the Israelites could have been happy.

We came here to struggle. He can’t take that away without simultaneously robbing us of the purpose of the Plan of Salvation (growth), and meekness softens that struggle enough that we can see it more clearly. It enables us to see around it and rejoice anyway.

I testify that the Lord has your best interest at heart. I testify that He loves you. I testify that meekness over complaining is a gift that blesses us. It honors Him with the deference He deserves, but even our meekness before Him gives back to us. I testify that trials are gifts, and that the Lord provides.

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 – Numbers 11–14; 20–24; 27 – Part 2 – Autumn Dickson appeared first on FAIR.

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 – Numbers 11–14; 20–24; 27 – Jennifer Roach Lees appeared first on FAIR.

by Autumn Dickson

The Israelites are wandering in the wilderness before they’re led to the promised land. They’re having experiences with God and learning difficult lessons. They’re being provided for even if it’s not everything they had in mind. They have had experiences of faith as well as experiences where they betrayed the witnesses they had received. Let’s talk about one of the times they were rebellious and unfaithful.

In Numbers 13, Moses sends twelve spies (one from each tribe) into Canaan. Depending on where you read in the bible (see Deuteronomy 1), the timelines differ slightly. One suggests the people wanted to spy; one suggests the Lord recommended it. Either way, the church seems to emphasize the Lord’s approval of the mission.

The spies come back with the following report.

Numbers 13:27

27 And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it.

They then warned of the city’s defenses. Caleb encouraged the people to have faith, but ten of the other spies continued on with their report.

Numbers 13:31-33

31 But the men that went up with him said, We be not able to go up against the people; for they are stronger than we.

32 And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature.

33 And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight.

It’s important to understand that Canaan was the promised land. It is eventually (mostly) conquered by the Israelites and divided out amongst the tribes. The Lord had led them through this entire experience from slavery to the edge of the land of promise, only for them to believe they wouldn’t be able to take the land.

So what does this teach us?

Your promised land is available. I’m not simply talking about the mansion being built for you on the other side. I’m talking about all the most important aspects of the promised land. Peace, contentment, joy, healthy relationships, all of these things are available to you. These are all crucial parts of our salvation and eternity. Sure, eternity also includes all of our needs being met and perfect bodies, but some of the most important portions of the promised land are available to us right now.

So what kept the Israelites from inheriting the promised land sooner?

A lack of faith.

What keeps us from inheriting the portions of promised land that are available to us on this side of the veil?

A lack of faith.

That’s it. That’s the first step on this journey towards your promised land. The Israelites didn’t need military might or impeccable strategy. They needed faith. You don’t need all of the things you think you need. You just need to trust the Lord.

It’s enough for you to see the land flowing with milk and honey and say, “The Lord meant for me to have that.” Sometimes it’s hard to feel that way when you see what you’re up against; namely, all of your own flaws and mistakes and imperfections. The Israelites certainly didn’t feel capable. However, you’re not conquering the land for yourself; you’re showing up for the Lord to conquer it for you.

So how do we do better than the Israelites so it doesn’t take us forty years to figure out how to be in the promised land?

Well if our problem is a lack of faith, maybe we should look at increasing faith. Here is one recommendation from Bednar on how to do that.

The enabling power of the Atonement is accessed by faith in Jesus Christ. And that faith is strengthened as we remember and acknowledge the hand of the Lord in our lives.

Remembering and acknowledging the Lord → Faith → Enabling power of the atonement of Jesus Christ steps in and gets us where we need to go

Would the Israelites have felt differently if all the spies had come back and started with a list of the ways the Lord had provided for them from the time they were in slavery? If they had started off with the miraculous infant survival of Moses to the steps right outside the promised land, it would have been a long list. There were many times that the Israelites didn’t even lift a finger for their own freedom and survival; the Lord took it completely on Himself. And that’s just the list of the society as a whole. How many personal miracles did the Israelites experience from family to family?

Would it have changed how the Israelites approached this experience? I’m not sure, but I know it’s changed how I approach my own life.

I think that’s partially why my prayers have been so powerful in my life, specifically the gratitude. When I’m facing a situation of uncertainty or tragedy, I pray. There are so many wonderful ways to pray and draw closer to the Lord, but one of the most powerful ways I’ve found is to start with true gratitude (even when it’s mixed with sorrow or fear or anger). When I’m struggling, I don’t list nice things that happened throughout the day. I consciously think of similar situations in the past where the Lord has shown up for me.

By the end of the prayer, I often find myself in some version of the promised land, even if the obstacle wasn’t removed.

I testify that the Lord has saved you many times before this, and He will continue to save you in the future. He will continue to teach you the lessons He needs to teach you until you’re ready to step into that promised land He has offered each of us despite mortal circumstances. I testify that if we take the time to record these miracles and tender mercies, it makes our faith powerful.

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 – Numbers 11–14; 20–24; 27 – Part 1 – Autumn Dickson appeared first on FAIR.

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

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

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

Common Criticism: “If God loves us, why would He require so much effort or sacrifice?”

Some may feel that if God truly loves His children, discipleship should feel easier or require less sacrifice. Effort can sometimes feel like a burden rather than a blessing.

Fallacy at Work: Effort Equals Burden

This assumption treats effort and sacrifice as inherently negative. It suggests that anything difficult must be unnecessary or undesirable.

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

Doctrine: Covenant Faithfulness Transforms Us into God’s Treasure

Elder Walker teaches that the Lord calls His people a “peculiar treasure” when they obey His voice and keep their covenants.

This identity is not accidental. It is formed through:

• Obedience
• Sacrifice
• Faithful persistence

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

Elder Walker’s Correction

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

Solution

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

Living Apologetics: Choosing Growth Over Convenience

In everyday life, it’s natural to seek what is easiest.

But discipleship often invites something different.

It invites us to:

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

Elder Walker’s message helps reframe those moments:

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

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

Practical Apologetic Use 

• If someone says: “Why would God require so much effort?”

• You can respond: “Elder Walker teaches that becoming God’s treasure isn’t accidental. It takes effort, but that effort is what shapes us and draws us closer to Him.”

Ways to Apply Today

1️⃣Choose one small act of obedience today, even if it feels inconvenient.
2️⃣ Stay consistent in a spiritual habit that requires patience and persistence.
3️⃣ Make a quiet sacrifice that reflects your commitment to God.

Keep This Talk With You

Elder Becerra invites us to see discipleship differently.

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

This week:

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

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

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

His peculiar treasure.

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

The 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 A Peculiar Treasure  appeared first on FAIR.

by Autumn Dickson

In my last post, we talked about Yom Kippur, the day of atonement. As a quick review in case you missed the last post, this day was a solemn event with an undercurrent of joy. The main ritual of the day included two identical male goats. One goat would be sacrificed with its blood spread on the Holy of Holies and its fat burned on the altar. The priest would lay his hands on the second goat, pronounce the intentional and unintentional sins of Israel upon it, and then send the goat out into the wilderness. The first goat represented the payment of Israel’s sins. The second goat represented the guilt being taken away from them.

The detail that I want to explore from this ritual is when the priest symbolically transferred the sins of Israel onto the second goat. There are parallels to Christ in all of these steps and details, but that’s the one I want to talk about today. Here’s the verse that teaches us about this.

Leviticus 16:21-22

21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness:

22 And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness.

Implication one from this detail: It is important to repent of unintentional sin. It is good for us. It makes us happier.

I think of when my oldest daughter finally lashes out at my son when he’s being purposefully obnoxious. My son often tortures his sisters repeatedly, not hurting them or saying directly mean things, but pushing their buttons until they explode on him. My daughter will hold out as long as she can until she finally explodes in a violent reaction.

The violent reaction is more jarring than the relentless teasing, but whose heart is actually sinning (Yes, I recognize that both my kids are young and one isn’t even accountable yet. This is about the principle, not the specific details)? My son is the one truly trying to make his sister batty; that’s his entire purpose. My daughter never set out to bug or hurt him; she simply has the emotional control of an eight year old.

And yet, she still needs to repent. She doesn’t need to repent because she’s evil and horrible and cursed. She needs to repent because it’s going to make her happier. Repenting isn’t just about atoning for what you’ve done; it’s about changing so you’re protected, close to Christ, and happier. In this specific example, my long-term goal for her repentance is to get to the point where her brother doesn’t affect her. She just goes on in her life, unbothered by people who are purposefully trying to make her life harder. That’s part of happiness, and therefore, repenting is a gift.

Obviously, I need to help my son change too, but my principle here is about repenting of unintentional sins, not intentional ones.

I used an example of violence, and I specifically used an example where she made a mistake because she’s flawed like the rest of us. It’s easy to see how violence needs to be repented of. However, these same principles apply when we’re trying to do what’s right but not worshiping how the Savior would have us worship.

We talked about this recently with the golden calf incident. Maybe Israel wasn’t trying to worship a different deity. Perhaps they had just created an idol in hopes of worshiping the God who had just delivered them. Perhaps their hearts were trying to do what’s right but were misguided.

Even if their hearts were in a good place, repentance of unintentional sin is important. Heavenly Father gives commandments to help us be good people, but He also gives us commandments to protect us from becoming bad. Seems like a silly nuance but let me elaborate. Israel could have very quickly devolved into worshiping the calf rather than the Lord even if their intention had been to worship the Lord in the beginning. They needed to repent because the Lord wanted to protect them.

So even if the Israelites had unintentionally sinned (and I emphasize if since we don’t know precisely where their hearts were), they still needed to repent! They still needed to repent of unintentional sins so they could remain close to the Lord where they would be happy.

So quick recap so we can understand where we’re going: The detail we’re covering is that the priest symbolically transferred the unintentional and intentional sins of Israel up on the goat that would be released into the wilderness.

Implication two from this detail: We’re trying to change our sinful nature, not just listing off individual sins and saying sorry. Ultimate repentance is about changing to be like God, not racking up individual points that tip the scales and put us in the Celestial Kingdom.

When I write my posts, I often use AI to help me get my details straight. I don’t use it to actually write my content in case anyone was wondering, but I do use it to make sure I’m understanding timelines and facts. For example, I asked it to give me a play-by-play of the ritual so I wouldn’t accidentally ruin one of the details.

I turned to AI as I was writing this early in the morning and asked, “Did the Israelites write down their sins and give it to the priest to transfer over to the goat?” It was only after hitting “enter,” that I realized how ridiculous that question was. I blamed the early morning and brain fog.

Anyway, AI responded by saying that no one gave the priest a long list of the sins they committed over the past year. First of all, that’s terribly impractical. It’s impractical (and unhealthy) to keep a list of all your sins, and it’s impractical to list each sin of each individual for the entire society for the entire year. Second of all, a majority of them were illiterate. Like I said, I blame the early morning for my ridiculous question, but I’m actually grateful that I asked it because it led me to a beautiful implication.

Because of my question, I more consciously realized that the Israelites weren’t listing individual sins. It’s not about repenting of individual sins and trying to garner points that put us in the Celestial Kingdom. It’s about changing our nature to goodness. The priest didn’t transfer each individual sin onto the goat for it to run out into the wilderness; the priest merely acknowledged the sinful nature for the year. Perhaps this seems cheap; it’s so easy to go to Heavenly Father and be like, “I sinned a lot last year. Forgive me please.” However, religious rituals are only as cheap as you make them.

This ritual wasn’t about reliving every mistake and rebellion. This ritual wasn’t about rehashing everything you did wrong. This ritual was about recognizing that you can’t make it to heaven on your own. It’s about fully understanding how lost you are without Christ and rejoicing as you watch that goat be taken away. It’s about wanting to change into a new creature, one who is worthy and joyful, a person who can live in heaven and contribute to the atmosphere there and appreciate the atmosphere there.

I testify that the Lord was sacrificed for our sins. I testify that He gave us an opportunity to remember that each week with the sacrament. Like with Yom Kippur, we have an opportunity to repent of unintentional and intentional sins so that we can be happier. We have an opportunity to sit with our reality as mortals who live in a fallen world who rely wholly on the merits of Christ and to rejoice that He is willing to carry us.

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 35–40; Leviticus 1; 4; 16; 19 – Part 2 – Autumn Dickson appeared first on FAIR.

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 – Exodus 35–40; Leviticus 1; 4; 16; 19 – Jennifer Roach Lees appeared first on FAIR.

by Autumn Dickson

This week we’re learning about the sacrifices and rituals of the Israelites in the wilderness. They had a temple that would go with them as they travelled, and there was immense symbolism all throughout this temple. Much of this symbolism was meant to draw the attention of the Israelites towards the atonement of Jesus Christ. It was called a sacrifice, but it was actually a blessing.

One of the detailed rituals that we get to read about occurs on Yom Kippur, or Day of Atonement. The central ritual on this day involved two identical male goats, both had to be perfectly healthy. Here are some of the details of that ritual.

Leviticus 16:7-8

7 And he shall take the two goats, and present them before the Lord at the door of the tabernacle of the congregation.

8 And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for the scapegoat.

So the priest would cast lots to see which goat would take which role. The first goat would be killed, and its blood would be collected in a basin. The high priest would take that blood into the Holy of Holies and sprinkle it upward once and downward seven times. The fat would be burned, and the rest of the goat would be taken outside the camp and burned.

This symbolized the payment of Israel’s sins.

The second goat was the scapegoat. The high priest would lay both hands on the goat and confess all of the intentional and unintentional sins of Israel upon the head of the goat. Essentially, the priest was symbolically transferring the guilt to the goat. A designated man would lead the goat into the remote wilderness and release it.

This symbolized the guilt being removed from the Israelites.

I love that they are separate processes. There are so many layers of symbolism, but one of the layers is something I talk about often:

Christ already paid for the sins; what do we do with this knowledge?

Think about the power of that second goat when it was taken as it was meant to be taken. Imagine being an Israelite and watching these rituals take place. You watch the ritual with the understanding that the Son of God would be sacrificed to pay for your sins, and then you watch another ritual in which your guilt runs off into the wilderness.

I think one of the issues that we have in modern times is believing that the atonement of Jesus Christ occurred but holding on to our own sins anyway. It would be like having an understanding that the Son of God was sacrificed, watching the scapegoat be taken away, and still going home to reflect and beat yourself up over your own sins. The sacrifice of the first goat doesn’t matter if you refuse to let go of the second goat. The fact that the second goat is now out in the wilderness didn’t matter. You have to internalize both parts to receive joy.

The atonement of Jesus Christ was incredible in and of itself. The act of love was immense and singular. Everything hinged on this sacrifice performed by Christ. But Christ didn’t perform the sacrifice just to perform the sacrifice. The atonement of Jesus Christ enabled the Father to remain perfect with His promises, but it was meant for even more than that incredible purpose. It was meant to make us joyful. The atonement of Jesus Christ remains an independent fact of reality, but what we do with that knowledge determines whether it fills the fullness of its purpose in our lives.

If Yom Kippur had only included the first goat, the Israelites could have learned about Christ and His atonement. They could have rejoiced that He paid for their sins, and they could have garnered hope from this sacrifice. But I love that it included the second goat, the scapegoat, because it highlights our need to utilize the atonement of Jesus Christ in our lives.

It’s not enough that He performed it; we have to bring that knowledge into our bones so that it changes us in a way that we are joyful. We have to send our guilt away from us. We have to put the weight down. It’s a conscious, voluntary choice.

I think many of us hope the guilt will simply be taken away from us, or at least that’s what I used to think. I believed that if I was truly forgiven, I just wouldn’t feel guilty anymore. The Lord would remove it for me. Interestingly enough, that’s not how it usually works. The Lord is too wise to vanish our guilt away from us.

The process of repentance wouldn’t be nearly as effective in this way. If the Lord simply took away the guilt because it was paid for, we would learn nothing and we certainly wouldn’t attach that redemption to the Son of God. We would just wake up in the morning and not feel guilty anymore. We might not even register the fact that the guilt was gone or we could unconsciously start to believe, “I can do what I want, and I don’t feel bad about it. Maybe it’s not even bad.” There were many times that I wanted the Lord to take the guilt away. I didn’t want to carry it with me and I asked the Lord to take it away, but He was wise enough to wait for me to trust Him enough to set it down on my own.

He waited for me to consciously say, “Christ promised that He took care of this. He promised that He’s strong enough to save me. I’m going to voluntarily step onto that trust and send my guilt away.” This is the most powerful way to repent. It pushes us to recognize the source of our renewed cleanliness as well as the fact that what we did was wrong. Having consequences (including guilt) magically dissipate is unhealthy for our desire to do better.

So the Lord paid for it, and then He waits for us to learn to trust Him so that we send the guilt away of our own accord.

That’s not to say Christ isn’t present for every step of this process. He paid for the sins, and He didn’t abandon me when I asked Him to take the guilt away. He just helped in a different way than making the guilt dissipate. The Israelites didn’t have to individually lead their own scapegoat into the wilderness. There was still a representative who did that for them. The key here is that it needed to mean something to them. They had to trust that their representative would take care of it, and it would truly be gone.

I’m grateful for a Savior who paid for my sins. I’m grateful that He was patient as I learned to trust Him rather than removing the very difficulties that helped me recognize my reality and love Him for it. I’m grateful that I’ve learned to set my sins and mistakes and embarrassments down; the Savior truly is mighty to save. That knowledge gives me hope in every situation I remember Him in.

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 35–40; Leviticus 1; 4; 16; 19 – Part 1 – Autumn Dickson appeared first on FAIR.

In his April 2026 General Conference address, “Tithing—Putting God First,” Jorge T. Becerra teaches that discipleship requires choosing God first, even when doing so feels uncertain or requires personal sacrifice.

Yet for many, that raises a real question: Why would God ask for something like tithing, especially when resources already feel limited?

I witness that a spiritual power and direction, heretofore unknown, will come into our lives as we keep the law of obedience and sacrifice.

Common Criticism: “Why would God ask for tithing when people are already struggling financially?”

For some, tithing can feel counterintuitive or even burdensome. If God loves His children, why require a sacrifice that may seem to increase financial strain?

Fallacy at Work: Scarcity Mindset

A scarcity mindset assumes that giving reduces what we have and leaves us worse off. It focuses only on immediate, visible resources and overlooks spiritual growth and long-term blessings.

In this view, tithing appears to take rather than give.

Doctrine: Putting God First Resolves Spiritual Instability

Elder Becerra connects tithing to a deeper spiritual principle: avoiding double-mindedness.

• “A double minded man is unstable in all his ways” (James 1:8)
• Christ taught, “Seek ye first the kingdom of God” (Matthew 6:33)

To be double-minded is to be divided, wavering between trust in God and reliance on self. Tithing becomes a way to choose God first, bringing clarity, stability, and commitment to discipleship.

Elder Becerra’s Correction

Elder Becerra teaches that tithing is not simply about money. It is about alignment.

Through his personal experience of selling his car to pay tithing, he illustrates that when we choose to put God first, we step out of hesitation and into trust.

That act of faith invited both temporal and spiritual blessings, including unexpected provision and deeper conviction.

Solution

Tithing is a spiritual practice that helps resolve divided loyalty. As we put God first, we become more focused, more faithful, and more receptive to His guidance.

“One way to overcome double-mindedness is to learn to put God first in our lives.”

Living Apologetics: Choosing God First in Real Life

Moments of decision often reveal what we value most.

Elder Becerra’s story is not just about finances. It is about choosing trust over hesitation.

Like him, we may face moments where:

• Obedience feels risky
• Resources feel limited
• Outcomes feel uncertain

In those moments, the question becomes: “Will I put God first, even now?”

Tithing is one expression of that decision, but the principle extends to many areas of life.

Practical Apologetic Use

• If someone says: “Tithing doesn’t make sense when money is tight.”

• You can respond: “Elder Becerra teaches that tithing is about putting God first. It helps us move from uncertainty to trust, and that shift brings both spiritual strength and guidance.”

Ways to Apply Today

1️⃣ Identify one area where you feel “double-minded” and choose to put God first in that decision.
2️⃣ Approach tithing as an act of trust, not just obligation. Reflect on what it teaches you about your relationship with God.
3️⃣ Recall a time when choosing obedience led to unexpected help or clarity.

Keep This Talk With You

Elder Becerra invites us to consider not just what we give, but how we live.

A life of discipleship cannot be divided. When we try to hold back part of ourselves, uncertainty grows.

But when we choose to put God first, something changes.

Clarity replaces confusion.
Trust replaces hesitation.
Faith replaces fear.

This week:

• Choose God first in one decision. Even a small act of obedience strengthens spiritual alignment.
• Act with trust. Move forward, even when the outcome is not fully clear.
• Watch for spiritual light. Notice how your perspective changes as you prioritize the Lord.

As we do, the promise is real:

Spiritual capacity increases.
Direction becomes clearer.
And we become more firmly rooted in Christ.

Where in my life am I divided—and what would it look like to truly put God first?

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 Tithing—Putting God First  appeared first on FAIR.

by Autumn Dickson

The Israelites were delivered by incredible miracles. The plagues were immense in and of themselves, but the parting of the Red sea was next level. The Lord had freed the Israelites through marvelous power, just as He promised.

A short time later, the people find themselves in the wilderness. Moses is lingering up on the mountain away from everyone, and the Israelites have gotten antsy. They convince Aaron to make them an idol to worship. Aaron tells them to bring their earrings, he melts them down, and makes a golden calf.

Exodus 32:4 And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.

I grew up thinking these people were ridiculous. You just saw the sea part, and you forgot that fast? How could you be so blind? Why would you follow after another deity?

As I got a bit older, I remembered that they had just been slaves. Despite the miracles, I assume they were still very young in the doctrine of Christ. How much were they taught in the midst of everything else Moses was trying to take care of in freeing them?

Maybe I’m late to the party, but as I read the verses this time, I started to wonder if they really followed after another god at all. There was an Egyptian god that was represented by a cow, but ancient Near Eastern studies also explain a connection between bulls and calves and mounts and thrones for deity. Maybe they were just trying to build a physical representation of their God to carry with them.

In the verse we read, we even see that Aaron tells Israel, “This is the god who brought you out of Egypt.”

Perhaps they weren’t worshipping a different god at all. Perhaps their worship was merely corrupted. Maybe that’s why Aaron didn’t put a stop to it. Maybe he thought it was fine because he thought it was one way to worship the true God. Maybe he thought it was great that they were sacrificing their gold and trying to worship the God who had delivered them.

Obviously we don’t know. There aren’t enough details. However, there are principles we can learn about the gospel from studying it from either angle. Today, I’m going to speak as if this angle (corrupted worship over following after a different god) is the true angle, simply so we can explore it more effectively. However, before I begin, I completely concede that we don’t know for sure whether this is the truth of the account. Fortunately, whether I have the story’s details correct isn’t completely relevant. What’s important is that the principles I want to talk about are correct.

So that’s what we’re going to talk about. Maybe the Israelites were hoping for a symbol of Christ, not a separate idol to worship. Plot twist. When we don’t worship how the Savior prescribes (like building a golden calf), we run into danger of turning that symbol into an idol. I guess we’re talking about corrupted worship and worshiping idols.

Now, following another god is crazy after everything the Israelites experienced; worshiping in a corrupted manner is more understandable. However! Despite it being more understandable, it is still dangerous and needs to be corrected and prevented regardless of whether their hearts were in the right place. Sometimes the world looks at sin and gives a pass when your heart is in the right place. We can be understanding of a good heart and still make the correction; it is loving to make the correction.

When I was around 10 years old, I remember my mom walking into my room when I was saying my nightly prayers. I had a picture of Christ sitting in front of me while I prayed because I wanted it to help me remember Him. It made my mother a little bit uncomfortable (at least that’s how I remember it when I was 10), and she told me it wasn’t a great idea. The practice stopped that night.

Some would call this silly. Why not let a child put a picture in front of them to help them focus on Christ? I understand the sentiment. Having something in front of you to focus your thoughts and help you be reverent so you can focus on Christ can be a good thing.

But there’s another side to that coin too. It could be fine. I could have kept the picture of Christ and never run into dangerous ground. I don’t think I would have worshiped the picture, but let’s talk about a couple of perspectives I might have adopted had the practice continued.

I could have gotten to the point where I didn’t feel like I could pray without the picture there. I could have gotten ultra-protective of the picture. I could have wanted to carry the picture with me to make me feel safe even though I was perfectly safe without it. I could have attributed more power to the picture than the picture held. I could have given it power over me even though it had no power innately.

Even if I didn’t consider the picture my “god,” it still could have affected my life. And in perfect honesty, that’s how most idols work these days. People don’t call their priority their god; they don’t consider themselves worshiping idols. They just give all their time and energy and resources to something, hoping it will bring them deeper happiness than it is capable of giving.

We are worshiping incorrectly when we attribute power to things that don’t have power. We are worshiping incorrectly when we give things power over our lives and place all of our hopes for happiness on those things. Even if we don’t call them “gods,” we’re still worshiping wrong and hurting ourselves.

People do stuff like this all the time. Superstition is rampant in our world. It’s easy to start giving things power when they hold no power. Maybe I would have never been so silly as to give the picture any power, but I’m not totally sure. Let’s look at another example.

I got plenty superstitious as I played tennis through high school. I went through the same routine between each point, worried that if I changed it, I might lose. Plot twist 2. I lost a lot of the time anyway. And yet there I was, making sure I always did the short handshake with my partner in between points. I made sure I bounced the ball three times before serving, and then I would start over if I messed something up. I literally remember messing up my rhythm in between points and feeling cursed. I was convinced I had ruined the point before the point even began. Needless to say, I basically gave those points away.

The Israelites have just left Egypt behind where they were surrounded and ruled by people who worshipped things like the golden calf. It was dangerous to their spiritual health. Even if it was meant to represent Christ, it would have been very easy (as we see throughout the rest of the Old Testament) for them to turn it into their god instead. For example, when they run into problems, did they feel a need to go and talk to the calf or did they pray to God? If something happened and the calf was damaged, would they have cursed themselves by assuming they were cursed for hurting the golden calf?

I gave away points in tennis because I attributed more power to my routine than it actually held. What would the Israelites have given away because internally, they were giving more power to the golden calf than it actually held?

We worship how the Savior asks us to worship. That’s when we are at our most spiritually powerful. That’s when we are going to be led in the right direction concerning His character and decisions regarding us. That’s when we’re going to be able to get closer to the truth, and therefore, closer to happiness.

I testify that the Lord has revealed His own character and the way that He wants us to worship. I testify that He did this because He wants to protect us and keep us close to the truth of things. I testify that as we follow what He has given, we see reality more clearly and find deeper joy.

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 19–20; 24; 31–34 – Part 2 – Autumn Dickson appeared first on FAIR.

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 – Exodus 19–20; 24; 31–34 – Jennifer Roach Lees appeared first on FAIR.

by Autumn Dickson

The infamous golden calf incident; that is one of the stories we read about this week. Moses is gone a long time speaking with the Lord. The people grow impatient and tell Aaron to build them a god. He took their earrings (the ones the Lord told them they could take out of Egypt), melted them down, and formed them into the calf.

Here is one of the details I noted this week that I didn’t recognize before.

Exodus 32:7 And the Lord said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves:

I have a feeling that the Lord knew when and why the people were making the golden calf. While He worked with Moses, He knew far ahead of time that they were going to make an idol for themselves. What I’m trying to imply is the fact that He could have purposefully sent Moses down earlier to prevent the entire debacle. It never needed to happen…or did it? I suppose that depends on how you define “need.”

The word “need” has more nuance than we think sometimes. I need the Savior in order to live with my Heavenly Father again; that is a defined, definite, unaltering need without any leeway. I also use that word in this way: I needed my parents to teach me and love me into a testimony of the Savior. Perhaps I could have found the Savior without them, but so much of what I have was given to me by my parents. I was given so much from them that I feel comfortable using the word “need.” There is a spectrum of the word “need.”

We need the Savior, and the Savior is also wise enough to understand that we need supports to help us find Him.

Did the Israelites need to go through this incident of worshipping a golden calf after being freed from Egypt? Perhaps they didn’t need it to the extent that they needed a Savior, but I’m comfortable with utilizing that word to describe their situation. They needed to have this experience outwardly so that they could be taught in a powerful way. They needed this experience so they could flesh it out of their hearts.

So the Lord could have prevented the sin altogether by simply sending Moses down. I’m sure the Lord would have had plenty of time to teach Moses at other opportunities, and they would have been able to surpass this debacle altogether.

But is that what Israel needed?

There are some principles here that we can apply to our own lives.

The first principle is the idea that the Lord is more concerned with us learning powerful lessons than being perfect.

I have noticed a trend among parents that they would do absolutely anything to prevent harm from coming to their child. The sentiment is great. Of course we don’t want our children to get hurt. However, sometimes the most powerful thing for our children is for them to face real consequences rather than constant protection.

Last summer, my son would often run off and jump on his dirt bike without a helmet or shoes. Despite the fact that I got onto him again and again and again and again, I couldn’t perfectly keep him protected. Even when I sent him out with shoes and a helmet, he would often leave them behind throughout the day and do what he wanted.

I could have taken the dirt bike away completely, and I did for periods of time. But it wasn’t working. He wasn’t learning.

At the same time, I felt inspired to pray that he would make mistakes and learn powerful lessons without killing himself or getting seriously injured. To be honest, I didn’t make the connection between my prayer and his bad safety habits ahead of time. This is why I know it was an inspired prayer.

One day I sent Warner outside to play with his sister before school. I told him explicitly to stay in the yard because I didn’t want to have to run off and find him and have him be late for school. Unfortunately, the dirt bikes are kept in a shed in the backyard. He jumped on one and put his sister on the back, and they left the yard and rode off.

Thirty seconds later, they were hit by a car. The car was moving very slowly, and she threw on her brakes and essentially tapped them over.

No broken bones. I don’t even think there was any real blood. There were some skinned knees and bruises, but they were totally fine.

Warner was also petrified. The cops came and checked everything out to make sure they were okay. I don’t know if he thought he was going to jail. I don’t know if he was feeling the gravity of what could have happened (as much as a five year old can feel). I do know that he wore his shoes and helmet willingly the rest of the summer. I still had to remind him occasionally, but he didn’t fight me on it like he had before.

The lesson he learned from living the consequences was far more powerful than any words I could have shared, and he started to voluntarily use his agency more wisely than he had previously. That’s the true goal. It’s not about perfection or complete and total safety; it’s about us learning how to use our agency wisely and on purpose so that we can live happy lives.

I’m grateful for the lesson my son learned that day. I’m grateful that the lesson wasn’t so severe as to permanently injure him or his sister.

Israel learned a hard lesson when Moses came back down from the mountain. They learned it very clearly. Would they have learned it in the same way if Moses had simply told them the Ten Commandments? The Lord could have prevented the entire problem, but He was wise enough to know that allowing the incident and imperfection to teach wisdom.

I’m grateful for the atonement of Jesus Christ which means that we can make these mistakes in a controlled environment where nothing has to permanently injure our spirit. Even when we make the mistake of creating idols out of the very things the Lord has given us, He doesn’t cast us aside. He purposefully allows us to make those mistakes so we can learn those powerful lessons, and then He pays for those mistakes. He is selfless in its truest sense. He just wants us to be happy, and I’m so grateful He paid for me to have these experiences.

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 19–20; 24; 31–34 – Part 1 – Autumn Dickson appeared first on FAIR.

In his October 2025 General Conference address, “Encounter at the Empty Tomb,” Dieter F. Uchtdorf teaches that faith in Jesus Christ often begins not with perfect understanding, but with a willingness to move forward in devotion, even in moments of grief, confusion, or unanswered questions.

Like the women who came to the Savior’s tomb early that Easter morning, some may wonder: If I don’t fully understand or feel certain, does my faith still count?

They didn’t come expecting a miracle… They came because of their immeasurable love and reverence for Jesus Christ.

Common Criticism: “I need full understanding before I can fully believe or commit.”

Some hesitate to move forward in faith because they feel unresolved questions, uncertainty, or incomplete understanding. They may assume that belief requires clarity first.

Fallacy at Work: Certainty Before Commitment

This mindset assumes that action should only follow complete understanding. It delays discipleship until all doubts are resolved.

But this overlooks a central gospel pattern: understanding often follows faith, not the other way around.

Doctrine: Faith Precedes Spiritual Clarity

The scriptures consistently teach that faith requires movement:

• “Faith, if it hath not works, is dead” (James 2:17)
• “Ye receive no witness until after the trial of your faith” (Ether 12:6)

President Uchtdorf illustrates this doctrine through the women at the tomb. They did not come because everything made sense. They came because they loved the Savior.

President Uchtdorf’s Correction

He teaches that even in darkness, uncertainty, and grief, disciples can choose to move toward Christ.

The women did not wait for answers. They acted in devotion. And because they came, they became the first witnesses of the Resurrection.

Solution

Faith is not waiting for clarity. It is choosing to move toward Christ even when clarity has not yet come.

“Even when things seem dark, we step forward in faith… and walk toward the Savior’s light.”

Living Apologetics: Moving Toward Christ in Uncertainty

At times, discipleship can feel uncertain. Questions may linger. Answers may feel incomplete.

President Uchtdorf reframes these moments: You don’t need to understand everything to come closer to Christ. The women at the tomb did not come expecting resolution. They came because they loved Him.

And that simple act of devotion placed them in a position to receive one of the greatest revelations in history.

In the same way, small acts of faith today can lead to greater understanding tomorrow.

Practical Apologetic Use

• If someone says: “I can’t move forward until I understand everything.”
• You can respond: “President Uchtdorf teaches that faith often begins with movement. As we come to Christ, even with questions, understanding grows over time.”

Ways to Apply Today

1️⃣ Take one step toward Christ today, even if you still have unanswered questions.
2️⃣ Choose devotion over delay. Act on what you do believe, not just what you don’t yet understand.
3️⃣ Reflect on a time when clarity came after you chose to move forward in faith.

Keep This Talk With You

President Uchtdorf reminds us that the journey of discipleship often begins in quiet, uncertain moments.

The women who came to the tomb did not arrive with answers.

They arrived with love.

And because they came, everything changed.

That same invitation remains. We, too, are invited to “encounter the empty tomb”—to come to know for ourselves that Jesus Christ lives and is actively guiding, comforting, and strengthening His followers today.

This week:

• Move toward Christ, even in uncertainty. Do not wait for perfect clarity.
• Act on devotion. Let love for the Savior guide your choices.
• Seek your own witness. Reflect on what you have felt, seen, and experienced.

As we do, the promise is sure: Darkness will give way to light. Questions will give way to understanding. And faith will become knowledge.

What step can I take today to move toward Christ, even if I do not yet see everything clearly?

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

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by Autumn Dickson

The story of Moses freeing the Israelites through the power of God is an incredible parable for the atonement of Jesus Christ. It’s probably the most important lesson we can pull from that story. However, it’s not the only story we can learn from it. There are other principles at work too. Let’s talk about one of them.

Within the story, we find Moses exhorting the people to have faith in God and His ability to deliver. We’ve come a long way from Moses being worried about talking to Pharaoh. After exhorting the people to believe and trust, he turns to the Lord. The Lord tells him to move forward, and there would be a miracle. Moses listens.

Exodus 14:21-22

21 And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided.

22 And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left.

I want to zoom in on some of the people who were experiencing these events. I have no idea how the individual Israelites were truly reacting outwardly and in their hearts, but let’s talk about relatable hypotheticals.

I want you to imagine an Israelite who was particularly grumpy about being saved; let’s call him Joshua. Despite the fact that Joshua was saved, he was still a little peeved over the fact that there were so many problems along the way. Surely, the whole process of saving Israel could have been a lot smoother. Moses wasn’t very good at convincing Pharaoh to let the people go, and they ended up with a lot of extra work. He had to put blood on his doors which just seems unnecessary; why couldn’t God just save them if He was really so powerful? And then, of course, Joshua was one of the first to call Moses out when they noticed that the Egyptians were chasing after them to kill them in the wilderness.

What was Moses thinking bringing them out here? Sure, their lives weren’t fantastic, but at least they were alive. Why did Moses feel the need to go ruin it and why did everyone follow after him? If you’re going to save someone, you should do it right and actually save them. Not just do it halfway.

Joshua is legitimately worried about himself and his family and this supposed prophet who has led them into the wilderness to be slaughtered. Despite the real danger behind them, Moses has the gall to tell them to just have faith. Who does that? Moses is the reason they’re in danger, and his response is for them to trust him? Who does he think he is?

But then something changes. Moses starts walking towards the water, and miracle of miracles, the water parts for the Israelites to walk through.

Maybe there is something here. Maybe Moses has God behind him. So Joshua follows.

Unfortunately, this process isn’t necessarily smoother than the experiences with the plagues. The terrain left behind after the parted waters can be treacherous. Trying to get families safely through it is downright dangerous. It can be steep and rocky. It’s hard to tread through the sand. Couldn’t Moses have summoned a boat instead? Surely that would have been easier than parting the entire sea.

Not to mention, how do we know this miracle is going to hold? Joshua is pretty skeptical about this whole thing. Does he have the power to hold this long enough or are they all just going to end up drowning anyway? Conveniently for Moses, they don’t have a choice but to follow him anyway.

Now, I want you to imagine for a moment that Joshua slips and slides down the face of a rock. He becomes injured, and he is fed up. He is so over this. How can Moses be so reckless with the lives of people he apparently loves and wants to rescue?

Joshua is done. He’s turning back. He’s done putting his life at risk for this mortal man who is supposed to be saving them.

Seems a bit ridiculous, don’t you think?

And yet, don’t we see this all the time? The church hasn’t been perfect. The programs aren’t perfect. Leaders aren’t perfect. In fact, some people who were called into positions were downright evil and dangerous. Sometimes people have gotten hurt along the way because of those imperfections. Sometimes there has been true fear involved.

These are all true and legitimate statements.

But it’s also true that the Lord sent plagues and enabled the Israelites to walk out of Egypt. It’s also true that the Red Sea was parted.

The path was messy. There was difficulty and fear and devastation. There were also miracles beyond our wildest dreams and covenants with a Lord who has a land for our inheritance. There is a life beyond slavery. It’s not necessarily going to be an easy life, but it’s a life worth living. It’s worth growing and owning your decisions and having the freedom to build something for yourself. It’s worth the difficulty to get a front row seat for the miracles. It is worth leaving slavery for.

It is worth it to follow the prophet. Don’t miss the miracles of the priesthood structure and church and The Book of Mormon and the youth programs and welfare programs and the missionary programs. The church is doing miraculous things and changing lives. It’s giving people an opportunity to rise above previous circumstances. The prophet is being led by the Savior even if you think things should be done differently.

Maybe you don’t like the whole list of plagues you had to go through before the death of the firstborn. Maybe you don’t like the blood on the door.

Maybe the Lord is trying to teach you about His atonement.

Maybe you don’t like the difficult path you’ve had to walk within the church.

Maybe the Lord is trying to teach you about His atonement.

The story of the exodus from Egypt is a powerful parable for the atonement of Jesus Christ. It’s also an incredible example of why it’s important to follow the prophet even if things don’t go perfectly smoothly or even if you think that you could have done things better. The Lord has called a prophet, and He knows what He’s doing.

So you can stay in slavery or you can join the Lord in this journey where even the treacherous parts can contribute to a glorious you.

I testify that the Lord loves His children. I testify that He led Moses even when things weren’t going smoothly. I testify that following the prophet enabled the Israelites to be freed through the power of the Savior. I testify that the Lord is leading His church through a living prophet today. Perhaps that prophet hasn’t been led perfectly, but it would be ridiculous to miss out on the miracles because of the mistakes.

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 14–18 – Part 2 – Autumn Dickson appeared first on FAIR.

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 – Exodus 14–18 – Jennifer Roach Lees appeared first on FAIR.

by Autumn Dickson

I love the story of Moses and the Red Sea. There is a reason it was used as an example time and time again throughout the history of the scriptures. There is so much goodness.

One of the parts of the story that used to stick out to me was the fact that Pharaoh released them, but then he came after them again. Here are some verses about it.

Exodus 14:8-9

8 And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand.

9 But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea…

I believe that the Lord is in the details, so what do we learn from this idea that the Israelites were free but then once again in danger? I used to think it had something to do with the fact that Christ suffered in Gethsemane and on the cross. He suffered twice as part of the atonement. Was that somehow relevant? Perhaps, but there are always multiple layers and details. Let’s talk about one of the potential parallels from the fact that the Israelites had to be saved from the Egyptians twice.

The Israelites were saved by the death of the firstborns in Egypt. Pharaoh is finally ready to release them, and he lets them pass by into the wilderness. Unfortunately, little time passes and Pharaoh is right back at it. He pursues the Israelites to come and enslave them again.

Think about this for a minute. Christ has saved us. We have passed through those gates and out of slavery.

But the work isn’t done. There is still an enemy after us that has the power to enslave us again. He is relentless despite everything that points to the power of God. He comes after us in his might.

What did the Israelites do? When they faced slavery, maybe even death, again, how did they respond?

Not well in the beginning. They were really afraid and they turned to Moses saying, “Why didn’t you leave us alone to be slaves? It would be better to be slaves in Egypt than dead in the wilderness.” Moses has an epic response.

Exodus 14:13-14

13 And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will shew to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever.

14 The Lord shall fight for you, and ye shall hold your peace.

Moses encourages them to have faith, turns to the Lord, and the Lord tells him to proceed. The Israelites walk through the Red Sea on dry ground.

So. Many. Cool. Parallels.

The Lord saved them out of Egypt, and He saved them again with the Red Sea. It is so important to note that. The Israelites didn’t make the ground dry so that they could walk across. Moses didn’t even do it. The Lord did it. He was the one who utilized Moses to part the Red Sea. It was the Lord’s power.

And yet, the Israelites still had a job. They had to walk forward in faith, just like Moses encouraged. They could have watched the walls of water form on either side, sat down on the beach, and said, “There’s salvation! It’s right there. How cool.” And then they could have just stayed there to be killed by the Egyptians. They could have feared that treading the sea floor would be too treacherous, or that the salvation wouldn’t hold and they would end up drowning after walking into the water. There were any number of responses that they could have had, but they took a leap of faith, followed the prophet, and trusted the Lord’s miracle. They took the chance that the Lord gave to them.

The death of the Firstborn has freed us, but an enemy still pursues after us.

We could sit down, observe the miracle changing the lives of those around us, and not actually take the opportunity that the Lord has given to us. We could think the miracle is really cool but not actually follow the prophet. We could look at the difficult path on the sea floor and feel like it’s too hard. We could worry and fret that the miracle wouldn’t hold, that Christ doesn’t actually have the power to save us.

Or, we could move forward in faith. We can trust that this miracle was made for us, to protect us from those who would enslave and destroy us. We could trust that maybe there is a Being out there who lives His life for the pure joy of saving us, who simply wants our faith and love in return.

Follow the prophet. The Lord will help you navigate the path. He will provide deliverance. Trust Him.

I testify that the Lord has provided deliverance. I also testify that there is still an enemy who wants us to be miserable and destroyed if he can help it. I testify that the Lord has the power to save us from that enemy and our job is to have faith. That’s our job. Have the faith necessary to trust that the prophet can lead us through on dry ground by the power of God.

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 14–18 – Part 1 – Autumn Dickson appeared first on FAIR.

In her October 2025 General Conference address, “Cheering Each Other On,” J. Anette Dennis teaches that the Savior intends His Church to be a place of belonging, where individuals are strengthened, supported, and encouraged as they strive to follow Him.

Yet for some, church can feel like a place of quiet comparison rather than compassion. What would it look like if our congregations more fully reflected the Savior’s love?

Our congregations and families can be gathering places where we cheer each other on—covenant communities fueled by the love of Christ for one another—helping each other overcome whatever challenges we face, giving each other strength and encouragement without judging one another.

Common Criticism: “Church Feels Like a Place of Judgment, Not Belonging”

For some, attending church can feel difficult. They may worry about how they are perceived or feel they do not measure up. Instead of encouragement, they may anticipate comparison or quiet judgment.

Fallacy at Work: Fundamental Attribution Error

The Fundamental Attribution Error is the tendency to judge others’ actions without understanding their circumstances, while excusing our own behavior based on context.

In a gospel setting, this can lead to unfair assumptions:

• Assuming someone is less faithful
• Misjudging someone’s level of commitment
• Overlooking unseen struggles

This distorts reality because, as Sister Dennis teaches, we cannot see the full “degree of difficulty” in another person’s life.

Doctrine: We Are Commanded to Love, Not Judge

The Savior taught:

• “Judge not… with what judgment ye judge, ye shall be judged” (Matthew 7:1–2)
• “Love one another” (John 13:34–35)
• “Bear one another’s burdens” (Mosiah 18:8)

Sister Dennis reinforces that only the Lord can judge perfectly, because only He understands each person’s:

• Limitations
• Experiences
• Hidden struggles

Sister Dennis’s Correction

She teaches that discipleship is not about evaluating one another’s progress.

Instead, we are meant to become like those spectators who rose to their feet and cheered, offering strength to someone who could not finish alone.

We do not lower standards. We simply replace judgment with charity.

Solution

When we choose to cheer instead of judge, we create covenant communities where people feel safe to grow, return, and stay.

Let’s be like those spectators… and cheer each other on in our journey of discipleship no matter our circumstances!

Living Apologetics: Seeing the Race Differently

At times, it’s easy to look around and assume others are doing better, trying harder, or progressing faster.

But Sister Dennis invites a completely different lens:

Everyone is running a different race.

Some are:

• Returning after years away
• Quietly battling depression or doubt
• Carrying unseen trauma or burdens
• Simply trying to take one more step forward

When we don’t see those struggles, we may misjudge the person.

When we do see with Christlike eyes, we respond differently.

We cheer.

Practical Apologetic Use

• If someone says: “Church feels judgmental.” 

• You can respond: “Sister Dennis teaches that only the Lord knows each person’s challenges. The Savior’s way is to lift and encourage, not judge. That’s the kind of community we’re meant to create.”

Ways to Apply Today

1️⃣ Assume unseen effort. When you notice someone struggling, choose to believe they are doing their best.
2️⃣ Offer visible encouragement. Say something specific that recognizes effort, not perfection.
3️⃣ Replace a judgmental thought with a prayer for that person.

Keep This Talk With You

Sister J. Anette Dennis invites us to reconsider what kind of community we are helping to create.

Covenant communities are not built on perfection. They are built on love. They grow as individuals choose to encourage rather than compare, to see with compassion rather than assumption, and to lift rather than judge.

In every congregation, there are individuals quietly wondering:

• “Do I belong here?”
• “Am I doing enough?”
• “Should I keep trying?”

Our response can help answer those questions.

This week:

• Help build a covenant community. Offer encouragement to someone who may feel unseen or unsure.
• Choose charity over judgment. Remember that you do not see the full story of another person’s life.
• Strengthen someone’s faith. A simple word of support may help them keep going.

As we do, our homes and congregations become what the Savior intends them to be—places where we truly cheer each other on.

What can I do this week to help someone feel that they truly belong in the Lord’s covenant community?

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 Cheering Each Other On appeared first on FAIR.

by Autumn Dickson

When I was studying the Doctrine and Covenants last year, my pattern revolved around learning about the people who were receiving the revelations and how they were feeling so that we could better relate to them and receive the same comfort in the revelations that they did. As I’ve studied the Old Testament thus far, I’ve found a different pattern for learning principles from God. Namely, I look at the details in the class Old Testament stories, and I find the parallels for our day. It’s been powerful and helpful.

So without further ado, here’s another detail from the Moses and Plagues story. The God of the Hebrews is working to free His people from slavery in Egypt. There are some questions that we could ask as to why He didn’t jump right in with the death of the firstborn, but those questions can be asked another time. As the Lord continues on with His work through Moses, Pharaoh appears to relent a couple of times. He tells Moses, “Take back the frogs, and I’ll let them go.” But then he hardens his heart and refuses to free them.

It happens again with the flies. Pharaoh tells Moses to take away the flies and he will let the people go. Here is how Moses responds.

Exodus 8:29 And Moses said, Behold, I go out from thee, and I will entreat the Lord that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to morrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the Lord.

Of course, Pharaoh goes back on his word and refuses to release them. Maybe he was hoping Moses and His God would run out of power and not be able to send any more plagues? Regardless, Pharaoh still holds the Israelites captive.

There is a lot of goodness here, but I want to draw your attention to one detail. Moses wants the Israelites free so that they can go sacrifice to the Lord in the wilderness. This is not the only time this is mentioned. More than once, Moses specifically says this. Pharaoh needs to free the Israelites so that they can go and sacrifice to the Lord out of Egypt and in the wilderness.

Oof. Is there a better way to describe life after we finish our ordinances? We are made free by the death of the Firstborn, we pass through the gate, and what do we see? A whole lot of wilderness. For a long time. Why are we here in the wilderness? It seemed so exciting to be free before. Now it just seems dusty, hot, hard, and uncomfortable.

Interestingly enough, we didn’t walk through those gates to make it into paradise immediately. The gate was just the first step. We’ve been freed from slavery, but we don’t know how to be happy and healthy yet. There are many more lessons to learn. There is a lot of sacrifice to be made so that we can understand what it means to grow to be like the Lord and find what He found. We have a long journey ahead of us.

It’s funny. I remember being on my mission and working long hours with minimal breaks. I remember rushing to write in my journal at night so that I could pass out in my bed on time and get as much sleep as possible because I was so dang tired. I remember mentally aching when I had to leave the dinner table at the houses of members I was close to. I think that was one of the things I missed the most while I was on the mission. I grew up in a family where we all ate dinner together and talked the whole time. We had a lot of family come into town for holidays, and we would sit at the table for a long time afterwards and talk and laugh.

I missed that resting while on my mission. I remember getting on the plane, and I was so excited to eat a meal and then do nothing afterwards. I was excited to rest.

Lol.

I did get some rest for a while, but heaven knows life only speeds up after that. We came here to struggle in the wilderness, to keep putting one foot in front of the other, to make sacrifices and grow and learn what we’re supposed to learn. We didn’t come here to finish all of that so we could rest. We came to sacrifice in the wilderness.

Which sounds horrible, but it doesn’t have to be.

This was a timely lesson for me. I have a goal right now to be grateful for the opportunity to wear myself out in the name of the Lord. I’m not talking about being a martyr, though sometimes that seems to be my default mode. Rather, I’m talking about completely turning my perspective upside down. I didn’t come to earth to preserve energy and my body. I didn’t come here to try and completely annihilate stress from my life or reach some magical point where I feel great enough to give all of myself.

Rather, when I catch the true feeling behind this goal I made, I find rest when I let go of my own concerns and cheerfully and willingly take advantage of these incredible opportunities God has given to me. Someday I’ll get enough sleep (or my body won’t need sleep? I don’t know?). Someday, I’ll have a perfect body and perfect perspective and all my needs met, and I won’t have to reach for those things anymore. They will be given to me. I’ll have a perfectly clean house with everything I could ask for.

Sometimes we get mixed up and wear ourselves out on the things that don’t matter, things that will be freely given to us on the other side. We’re putting all of our energy and hopes and focus on setting foot on that promised land. What if we let go and trusted that the promised land will make it to us at the right time? What if instead, we focused on the gift of the wilderness and what it has to offer?

I have found that when I stop striving to put my feet in the promised land here in mortality, I find beauty and rest and hope and peace in the wilderness.

Moses had it right. He didn’t tell Pharaoh that he was taking the Israelites to the promised land. Sure, that was the eventual goal, but there were some really important goals along the way before they would even be able to enjoy the promised land. Moses told Pharaoh to release the Israelites so that they could go and sacrifice in the wilderness.

When we let go of trying to hold on to ourselves, we find joy in the sacrifices we’re asked to make in the wilderness. That’s a true principle.

I’m grateful my Savior redeemed me. I’m grateful He let me walk through the gate and bind myself to Him through the ordinance of baptism. I’m grateful that He gave me a path with lessons along the way. I’m grateful that I don’t have to worry about reaching the promised land; He’s got that handled. All I have to worry about is learning along the way, sacrificing along the way. I’m grateful for my testimony that He will provide for all that I need in the wilderness.

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 2 – Autumn Dickson appeared first on FAIR.

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 – Exodus 7–13 – Jennifer Roach Lees appeared first on FAIR.

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.

 

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.

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.

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.

The post Procedural Developments in the Solemn Assembly appeared first on FAIR.

By David W. Smith

Note: This is the first in a two-part series about solemn assemblies to sustain Presidents of the Church. Part 2 is here.

With the passing of President Russell M. Nelson in September 2025, members of The Church of Jesus Christ of Latter-day Saints will soon have the special privilege to participate in a solemn assembly to sustain a new Church president. Because this sustaining is a bit different than the normal sustaining process, it may be helpful to review the procedure and principles of the solemn assembly and sustaining Church leaders.

History of Solemn Assemblies

Solemn assemblies were held in ancient Israel to remember the Lord during special times.¹ In our dispensation, the first solemn assembly occurred in connection with the dedication of the Kirtland Temple. Today, members of the Church participate in solemn assemblies with temple dedications, to sustain a new Church President, and for other special occasions.² This blog post focuses on solemn assemblies to sustain a new Church President.

Our current pattern for sustaining a new President of the Church originated with Joseph Smith during the Kirtland Temple dedication, when Church officers were sustained by a special method of voting. In its fundamentals, this procedure continues to be used today when we sustain a new Church President.

Note: A detailed history of the procedural developments of solemn assemblies to sustain a new Church President will be presented in the next blog post.

Method of Voting

Normally during a general sustaining, Church members sustain the First Presidency and Quorum of the Twelve Apostles, as well as any releases and callings for general Church leaders that have been made over the previous six months. When voting on the proposals, the person conducting will present some names and call for a vote, with those in favor raising their hands and then any opposing indicating their dissent.

The method of voting in solemn assembly, however, is unique. A vote is conducted by priesthood quorums and groups, which stand when invited to give their vote. Assuming the procedure will be the same as when President Nelson was first sustained, the pattern for the solemn assembly to sustain Dallin H. Oaks as President of the Church will be as follows:

1. The First Presidency will stand, and the members of the First Presidency will vote on the proposals for the new President of the Church, his Counselors in the First Presidency, the President of the Quorum of the Twelve Apostles, and the members of the Quorum of the Twelve Apostles. Once the First Presidency has voted on these proposals, they will sit.
2. The Quorum of the Twelve Apostles will stand and vote on the proposals “as they have been presented and voted upon by the First Presidency.” The Twelve will then sit.
3. The General Authority Seventies and the Presiding Bishopric will stand and vote just as the Twelve did, then be seated.
4. All Area Seventies, ordained patriarchs, high priests, and elders will then stand and vote in the same pattern, then be seated.
5. All members of the Relief Society—that is, all women 18 years of age and older—will follow in the same pattern.
6. Those holding only the Aaronic Priesthood—that is, all ordained priests, teachers, and deacons—will follow in the same pattern.
7. The young women will follow in the same pattern.
8. Finally, the entire membership of the Church, including all of those who have previously voted, will arise and vote.

To better understand the procedure, you may consider watching the solemn assembly for President Nelson in the April 2018 general conference.

Principles of Solemn Assemblies

Beginning with the solemn assembly for George Albert Smith in 1945, the person conducting the assembly usually began by informing the congregation that they were gathered in “a formal solemn assembly of the body of the Church to express the voice of the Church.”³ In the solemn assembly in which he was first sustained as President of the Church, Harold B. Lee reviewed the importance of the Church participating in this event. He explained that Doctrine and Covenants 107:22 gives four instructions on establishing the First Presidency, the last of which is that the members of the First Presidency are to be “upheld by the confidence, faith, and prayer of the church.” President Lee then remarked, “Today, as never before, have I more fully realized the importance of that last requirement: that this president, in the Lord’s language, must be upheld by the confidence, the faith, and the prayers of the Church—which means, of course, the entire membership of the Church.”⁴

In an article summarizing the solemn assembly to sustain Joseph Fielding Smith, one writer remarked that these solemn assemblies “are times of commitment and dedication, times identified with an outpouring of the Spirit upon those who participate, whether in person or through radio and television.”⁵

Reports of the early solemn assemblies all included comments on the significance of seeing quorums and groups and the entire congregation arise to their feet to sustain the First Presidency and the Twelve. During the 1898 solemn assembly, President George Q. Cannon remarked, “This is a very solemn occasion, and the spectacle from the stand is most impressive. It is difficult to repress emotion on seeing such an assembly.”⁶ A report on the solemn assembly in 1901 noted:

The scene at the afternoon session, when the Priesthood occupied the stands and the main portion of the floor of the Tabernacle was one which will remain impressed upon the minds of every man, woman and child present as long as they live. A more imposing scene than that when each distinctive body of the Priesthood arose, in due order and to a man, lifted the right hand and sustained the general authorities, could not be found the world over.⁷

When we understand the significance of the solemn assembly and its related procedures, we can also be spiritually edified as we observe and participate.

Principles of Sustaining the President of the Church

Elder David B. Haight of the Quorum of the Twelve Apostles explained the importance of the sustaining vote during a solemn assembly and how we should approach it:

When we sustain the President of the Church by our uplifted hand, it not only signifies that we acknowledge before God that he is the rightful possessor of all the priesthood keys; it also means that we covenant with God that we will abide by the direction and the counsel that come through His prophet. It is a solemn covenant.⁸

Regarding the importance of the sustaining vote, President J. Reuben Clark Jr. (then First Counselor in the First Presidency) explained, “When you vote affirmatively you make a solemn covenant with the Lord that you will sustain, that is, give your full loyalty and support, without equivocation or reservation, to the officer for who you vote.”⁹ This instruction has been frequently repeated over the years.

In the meeting when the Church was organized, Joseph Smith received a revelation from God in which the Lord instructed Church members regarding the place of the President of the Church:

Wherefore, meaning the church, thou shalt give heed unto all his words and commandments which he shall give unto you as he receiveith them, walking in all holiness before me; for his word ye shall receive, as if from mine own mouth, in all patience and faith.¹⁰

The Lord also gave a promise if Church members follow this divine injunction:

For by doing these things the gates of hell shall not prevail against you; yea, and the Lord God will disperse the powers of darkness from before you, and cause the heavens to shake for your good, and his name’s glory.¹¹

Conclusion

To echo John Taylor when he was sustained as President of the Church in the First Presidency in 1880, a solemn assembly permits the Church to assent to God’s direction. In effect, vox populi (the voice of the people) unites with vox dei (the voice of God).¹²

The solemn assembly this conference will be a sacred occasion to participate in a unique method of sustaining our new President of the Church and thus renew with God our covenant that we will follow the direction of His chosen prophet, who holds and exercises all the priesthood keys. By so doing, the Lord will prosper our path.

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.

The post The Solemn Assembly appeared first on FAIR.

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 – Easter – Jennifer Roach Lees appeared first on FAIR.

by Autumn Dickson

This week we celebrate Easter, and with it, the ability of the Savior to redeem us. Because we are studying the Old Testament this year, I’d like to look at the predecessor to the holiday of Easter: Passover. There is a lot of symbolism that comes with the Passover; let’s talk about some of it.

Here is a verse that talks about one specific part of the first Passover that happened in Egypt.

Exodus 12:11 And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the Lord’s passover.

On the first night of Passover, the Lord commanded the Israelites to eat in haste. They were going to need to leave Egypt quickly once the Pharaoh said they could go. This commandment to eat in haste was just for the first night though. Throughout time, it changed to the opposite. The Israelites ate unleavened bread to remember the haste in which their ancestors had to flee, but rather than eat their own Passover in haste, the Israelites started a new tradition. They ate their Passover reclining.

Though it was not commanded, there was symbolism here. Free, wealthy people eat reclining and relaxed. They eat leisurely and enjoy themselves. Slaves eat on their feet, rushing. The Israelites ate reclining to show that they were no longer slaves.

Traditions can be really beautiful as long as we don’t turn them into commandments to show off our own righteousness. The Israelites sometimes had a problem with that.

However, I love this specific tradition. I think it’s beautiful. I think one of the reasons I enjoy this specific tradition so much is because I often put myself in a hurry. I get really caught up in trying to get everything done so that I can relax. Here is a tradition that caused the Israelites to pause their daily lives, take a meal, and rejoice and relax. They wore festive clothes, and they specifically took the time to eat like the liberated people they were.

How often do you take the time to realize that you are free? Do you go about your daily life knowing you are liberated? Do you fulfill your daily work in a manner that reflects your redeemed status?

When you deeply know what you are, it reflects in how you live your life. That’s why slaves eat on their feet and rich, wealthy people eat relaxed and reclining. I appreciate the symbolism even more because both parties are doing necessary daily tasks; they just go about their daily tasks very differently. Everybody has to eat, but they are eating differently.

The rich and free people went about their meal with peace of mind. They enjoyed the companionship of the family and friends they were surrounded by. They got to enjoy what they were bringing into their lives and eating, to be grateful for it.

In our own lives, “eating relaxed and reclined” may not look so literal. The really important part here is your heart. Like the rich and free, we go about our daily tasks with peace of mind. We take enough time to turn to those around us and enjoy the companionship of our family and friends. It means we take enough time to think about what we are bringing into your life while we’re “eating,” to be grateful for it and enjoy it. Whatever necessary tasks we’re doing in our lives, we are doing it with purpose and understanding.

This can reflect in so many different ways in our life; one of those ways is in how we take the sacrament.

Sundays are not as restful as they used to be before I was a mother. I’ve got my five kids, ages 8-1, and every other week, they bring their friends to church with us. On any given Sunday, my husband and I have 5-8 children scattered between us. Sometimes, because of my husband’s work schedule, I have 8 kids to take care of on my own.

Trying to help all of the kids stay reverent during the sacrament is a task, especially when they’re sitting with their friends. Trying to help them all take the sacrament in a manner where they’re not touching everyone else’s bread and water is also quite the task. There are many times that I’m eating in a rush so I can pull tiny, grabbing hands away from trays.

The rest of sacrament meeting isn’t necessarily better. My one year old is a wanderer and often finds herself frustrated to be stuck in the pew. My two year old wants my lap. My four year old also wants my lap, and my other kids want to giggle with their friends or fight with each other. I can’t sit between all of them. Some of the time, I can’t even sit with them at all because the baby is screaming about wanting to explore.

It is easy to frame this as frustrating. It’s easy to feel like, “Wo is me,” especially when I’m already tired or overstimulated. It’s easy to feel angry when I desire to be spiritually uplifted, but I have no choice but to be Martha unless I leave my kids at home. Eating the sacrament in an outwardly relaxed manner isn’t always a choice, but there is always my attitude. I can always relax inwardly even if I’m surrounded by chaos that I’m in charge of.

I can look down the aisle at the kids and feel tons of pressure, or I can look down at the aisle of kids and rejoice that I have my family with me at church (even if they’re not perfect). I can rejoice that my kids want to bring their friends to church. I can rejoice that there isn’t any test about whether my kids were perfectly reverent. I can rejoice that my kids get regular practice on how to be reverent so that over the course of their young lives, they will have opportunities to invite Christ into their own lives to save them in ways that I can’t. I can rejoice knowing that my Savior is just happy they’re there.

I can rejoice and relax even as I referee, balance, juggle, and interfere. The sacrament reminds me that the Savior has redeemed me. I’m happy to be there even if it’s chaos.

I testify that we are free and wealthy. I testify that because of Christ, we have every reason to rejoice. Or, at the very least, we have every reason to hope alongside our darkest despair. We can rejoice even when our efforts are imperfect or rushed. We are free, and if we take the time to truly know that, it changes how we do the necessary tasks we’ve been given each day.

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 1 – Autumn Dickson appeared first on FAIR.

A NOTE FROM FAIR

The post FAIR APRIL 2026 NEWSLETTER – Easter, General Conference, FAIR Conference, and more! appeared first on FAIR.

 

In his October 2025 General Conference address, “And Now I See,” Jeffrey R. Holland teaches that spiritual clarity often comes gradually as we continue forward in faith.

He draws on the Savior’s healing of the blind man, where something as simple as clay made from dust and spittle became the means of a miracle. What may have seemed ordinary or even unexpected became, in the Lord’s hands, the path to sight.

Are we willing to persevere, to keep trying to live Christ’s gospel no matter how much spit and clay it takes?

In the same way, the Lord often works through simple, consistent acts of faith. As we move forward, even without full understanding, He can turn small steps into spiritual clarity.

Common Criticism: “If God is guiding my life, why don’t I have clearer answers right now?”

When answers feel delayed or unclear, it can be difficult to see how God is working. Some may assume that if divine help were real, it would come more directly or more dramatically.

Fallacy at Work: God Must Work in Obvious Ways

This belief assumes that God’s guidance must be immediate or unmistakable. It overlooks the pattern that He often works through simple means and gradual processes.

Elder Holland’s Correction: God Works Through Simple Means Over Time

Elder Holland teaches that the Savior does not always remove uncertainty instantly. Instead, He invites disciples to act in faith, even when the outcome is not yet visible.

Just as the blind man followed the Savior’s instruction before receiving his sight, we are often asked to move forward without seeing the end from the beginning.

Over time, what once seemed small or unclear becomes part of a greater miracle.

Solution:

God’s work in our lives is often quiet, simple, and progressive. As we act in faith, He can transform those small efforts into clarity and understanding.

Living Apologetics: Small Acts, Greater Sight

Elder Holland’s message reframes how we view both faith and miracles.

Rather than waiting for dramatic answers, disciples are invited to act on what they already know. Simple acts of faith, offered consistently, become the means through which God reveals more.

This might include:

• Praying even when answers feel distant
• Continuing to study and seek truth
• Choosing to trust God despite uncertainty

Like the clay placed upon the blind man’s eyes, these actions may seem small or even insufficient. Yet in the Savior’s hands, they become the means of greater understanding.

Over time, disciples often look back and recognize that clarity came step by step.

Practical Apologetic Use

• If someone says: “I need clearer answers before I can move forward.”

• You can respond: “Elder Holland teaches that God often works through simple acts of faith. As we act, even without full clarity, He helps us begin to see.”
  

Ways to Apply Today

1️⃣ Take one simple step of faith today, even if it feels small, and trust the Lord to work through it.
2️⃣ Continue a spiritual habit, such as prayer or scripture study, even if clarity has not yet come.
3️⃣ Reflect on a time when understanding came gradually after you chose to act in faith.

Keep This Talk With You

Elder Holland reminds us that miracles do not always begin with dramatic moments. They often begin with simple acts of trust.

What may seem small or unclear at first can, over time, become evidence of God’s hand. Even what feels like “spit and clay” in the moment can become the means of greater sight.

As we continue forward in faith, even without seeing fully, we may one day look back and say with gratitude:

Now I see.

What simple act of faith might the Lord be asking me to take, trusting that greater clarity will come?

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 And Now I See appeared first on FAIR.

by Autumn Dickson

In our last post, we talked about how Moses turned to the Lord in despair. He had done what the Lord asked and told Pharaoh to free the Israelites. In response, Pharaoh gave them more work. Moses blamed himself and asked the Lord why He had been so cruel to His own people. In chapter 6, we get to read the Lord’s response to Moses.

He comforts Moses with assurances. He tells Moses that it’s not over; Pharaoh will relent, and the Israelites will yet be free.

The Lord then tells Moses to go and share this with the Israelites. Moses does so, and this is how the Israelites respond.

Exodus 6:9 And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage.

The Israelites were suffering so much that they had a difficult time believing that Moses would deliver them. There is a lot of depth here.

Let’s cover the first beautiful principle: The Lord saved them anyway. The Lord still kept sending Moses back. He kept sending miracles. He kept reaching out to those in bondage. He kept shining a light on them. Despite their lack of belief (which disbelief continues on even after the miracle of parting the Red Sea), the Lord kept reaching. He kept moving forward in saving them.

There are two parallels here.

Parallel one: The Savior suffered for all of us, not just the people He knew would accept His atonement. He didn’t look at each of us ahead of time and decide to only suffer for the people who were going to accept the saving. He suffered for everyone. Even those who did not or would not believe.

Parallel two: The Lord doesn’t wash His hands of us. Even when we wash our hands of Him (which is rather ironic), He doesn’t throw us over. When He steps back, it’s not due to annoyance or giving up. Stepping back is also one of the ways He reaches for us and tries to get us to see the truth of things.

The Israelites get a pretty bad rap throughout the Old Testament. They turn from the Lord frequently. They get distracted. They get the doctrine wrong and miss the mark.

They were also slaves. Their “cruel bondage” led to “anguish of spirit.” I’m not sure I would have fared much better had I been placed in their shoes. I think that’s partially why the Lord didn’t throw them off with the golden calf incident after showing them an incredible miracle with the Red Sea. The Lord knew what they were facing and what they were truly capable of. As a society, the Israelites didn’t know who they were anymore. They didn’t know the Lord or His goodness. Because of what they had been through, they didn’t have any sense that there was an all-powerful Being who might care for them and care about where they ended up.

They had a long way to go, and it started right here. They couldn’t find it within themselves to hope for deliverance through Moses, and so it started with the Lord sending miracles anyway.

Here is the second beautiful principle.

Their salvation was standing right in front of them even if they couldn’t see it. They were so broken that they couldn’t see their salvation. No judgment. I’m sure I would have been in a similar place had I been a slave. And yet, there is an implication for us here.

At what point have we reached “salvation?” When do we get to say, “I’m here. I’ve arrived. I’m saved.”?

I’m not sure there is a definitive level where you get to state that you’re saved. I think there are varying levels of salvation. Let’s talk about some of those different points of salvation.

Salvation 1: The Savior promised He was coming. The people don’t know it.

This is where we’re at in the Old Testament. Moses, their deliverer, is standing in front of them. He has been foreordained to save them, but they don’t know it. They’re too lost to feel it.

Interestingly enough, despite the fact that Moses technically hasn’t saved them yet, it’s as good as done when it comes to the Lord. If He has promised it, it’s as good as if it’s done, and so yes, this is a type of salvation. The Israelites are saved! Moses is here! Even if they don’t see it, they’re saved.

Salvation 2: The Savior promised He was coming, and there are people who do know it.

This is the next level, and we see this in The Book of Mormon. The Savior promised He was coming and would save; there are people who believed that so thoroughly that they acted as though He had already come. They believed so thoroughly in His ability to fulfill His promises, that it was as good as done, and they rejoiced.

Salvation 3: The Savior came and did His work, but the people don’t know it yet.

We see this all the time. This is as if Moses had opened the gates of Egypt, and there were people too busy slaving away for masters who no longer stood over them that they missed it.

The Savior has come, but there are many who don’t know it. This happens in the church and out of it. Even when we’ve been baptized and follow the commandments, sometimes we still don’t understand that we’ve been saved.

Salvation 4: The Savior came and did His work, and the people know it.

This one is self-explanatory. The Lord won, and we know it. This is the ultimate form of salvation.

I bring this up because there are two sides to the coin of salvation. There is the portion with Christ. There was a period of time before He came where His salvation was still a promise. That promise was as good as though it had already been done. When it comes to this side of the coin, we were always saved.

But then there is the other side of the coin.

Is salvation really salvation if we can’t enjoy it? Have we truly been saved if we’re still miserable because we don’t trust Him or because or our actions? It takes a long time for the Israelites to truly be saved. They make it out of Egypt, but they have not yet reached joy. They don’t know that the Lord is going to take care of them and lead them to that promised land. In that sense, salvation is a spectrum.

And let’s bring that full circle. The Israelites didn’t yet believe. They were in so much despair that they couldn’t bring themselves to believe. The Savior was going to keep sending miracles until they could see it. He paid for the salvation, and then He continues to reach out on top of it. He reaches and reaches until we finally see that the gates have been unlocked.

Where are you on the spectrum of salvation? The Savior has saved you. Do you see it? Do you see Him ready to lead you out of Egypt? Let Him heal the brokeness from the slavery. Let Him provide for you in the wilderness. Believe in His salvation so much that it’s as if you’re already in the promised land.

I testify that the Savior’s promises are solid. They are coming. We don’t have to live in despair even now because we have been taught what comes next. Even in our darkest moments (because dark moments aren’t evil), there is hope to temper it. We can rejoice. And if we’re still getting run over by life and can’t seem to lift up our heads and believe it, then hang tight. The Lord is sending miracles anyway until we do see 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.

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