He is Justice by Autumn Dickson This week, we find Abinadi standing before King Noah and his wicked priests. They love to lounge around, preaching at people, and spending their strength in highly questionable ways. Abinadi teaches them a plethora of doctrine, the ten commandments, the Law of Moses and its true purpose in the plan, and the coming of Jesus Christ since the House of Israel seems to forget about the Messiah and hyperfocus on a law that was always meant to point to a Messiah. Abinadi teaches them that those who listen to the prophets and hope for Christ will be taken care of. Then Abinadi warns them. Mosiah 15:26-27 26 But behold, and fear, and tremble before God, for ye ought to tremble; for the Lord redeemeth none such that rebel against him and die in their sins; yea, even all those that have perished in their sins ever since the world began, that have wilfully rebelled against God, that have known the commandments of God, and would not keep them; these are they that have no part in the first resurrection. 27 Therefore ought ye not to tremble? For salvation cometh to none such; for the Lord hath redeemed none such; yea, neither can the Lord redeem such; for he cannot deny himself; for he cannot deny justice when it has its claim. Abinadi is warning these men that they’re going to miss out if they don’t repent. If you’re spending the time reading and listening to Come Follow Me posts, videos, and podcasts, I’m going to take a wild guess that you’re not out doing the things that these priests are doing, not the least of which is murder. I doubt Abinadi would be calling you to repentance in the same manner that he’s calling these priests to repentance. But there are still principles here for us to learn. There is one phrase in particular that can help us better understand the perfect judgment of the Lord. “…for he cannot deny himself…” One of my favorite topics is the perfection judgment of the Lord because I spent so long calling His judgment perfect and attributing less than perfect judging skills to Him. Let’s talk about what I mean. We’re going to cycle around a bit, but we’re going to come back around to this specific phrase. The definitions of perfection One of the ways that we can understand Judgment Day and the atonement of Jesus Christ is to look at it through the lens of two different definitions of perfection. I say, “one of the ways,” because these concepts are complex ideas, and I have not yet found a way to completely encompass all of the perfect principles that make up these ideas. I have talked about many of them, but here is yet another way to understand them. When we’re talking about perfection in reference to Judgment Day and the atonement of Jesus Christ, you could almost say that there are two different definitions of perfection, and they come into play at different points. The first definition of perfection is the more traditional way we frame perfection. It is to be without sin or flaw. Without the atonement of Jesus Christ, we could not make it back to heaven. We all sin and come short of the glory of God. We messed up, and we don’t deserve it. We have corrupted ourselves, and no corruptible thing can coexist with God or it burns up in His glory. This is our first idea of perfection. Interestingly enough, is this actually fair? Is this truly perfect judgment? Think of all of the remarkable people who overcame great odds and trials and became compassionate, selfless human beings. Do they truly deserve to find unhappiness for an eternity? Is that really perfect judgment? In my unqualified opinion, I think not. We weren’t capable of being perfect. We needed the opposition to grow into perfection so why punish us for something we were incapable of? And yet, this is what had to be. Corruption simply cannot exist in the presence of God. It’s obliterated. We needed to come to earth to grow into perfection and happiness; this absolutely, unequivocally meant that we would corrupt ourselves to a degree. These were the very real facts of our circumstances. A catch-22. Stay in the presence of God and experience damnation in the sense that we were stopped from progressing for forever or leave God’s presence, grow, but be tainted and away from His loving presence forever. But here is where our second definition of perfection comes in. Christ was perfect in the sense of our first definition. He was without sin. We don’t understand how, but He paid for those sins. And because He paid for them, we can be cleansed. Voila. Catch-22 solved. We can go to earth, become corrupted to a degree (because it was inevitable), but we can also gain the experience we need to move past our damnation, our stop in our progression. That corruption gets cleansed, and we can coexist with Heavenly Father without getting burned up in the all-consuming fire that is the glory of His presence. The second definition of perfection includes aspects of justice and mercy. People who are really trying and growing and believing and learning still get to come home even though they’re made mistakes. What is a more “perfect” definition of perfection? The first or second? Which is a more perfect judgment? The one that called for absolute discipline for the imperfect or the one that included the very real aspects of mercy? Once again in my extremely unqualified opinion, the second definition of “perfect” is nicer, but it’s also a more perfect definition of perfect. He became justice Let’s cycle back to the phrase from the beginning: “…he cannot deny himself; for he cannot deny justice…” We have all heard the phrases, “Christ is justice,” and “Christ is mercy.” In some sense, those are literal and accurate statements. Because of what He did for us, that first scenario of perfection is not applicable. There is no more catch-22. There is no more third party justice that disallows us from going back into the presence of our Heavenly Father to be consumed by His glory. Christ’s atonement can cleanse us so we can go back. These are our new and true circumstances. Christ gets to decide whether we come home because He took the place of justice when He paid justice. He is our debtor. He is justice. Our original circumstances that existed with the first definition of perfection are no longer our circumstances, and yet, we keep acting like they are. We keep acting like justice overpowers mercy and not the other way around. In my home, I am justice. I am also mercy. These are temporary roles that were given to me by a Father in Heaven who needed me to teach His children because He couldn’t do it Himself. My husband, Conner, also holds these roles though he practices them less often because he’s gone working. Maybe it sounds silly to say I am justice and mercy, but in so many real aspects of the words, it’s true. The worlds of my children very much fall into what I create for them. I believe that one of the reasons the Lord set up these circumstances in this manner was because He wanted me to understand His atonement. I am wildly imperfect, but I do have some sense of what perfect judgment looks like. I may lose my cool with my kids, but I have my King-Solomon-wisdom moments too. When I take a step back from the overstimulation and chaos, I often know where my kids’ hearts are at. I know if they’ve been stressed with specific circumstances, different triggers for their big emotions, and whether they went to bed on time. I know if Warner was literally trying to play with his sister or whether he was trying to get his kicks torturing her. I know whether Evie meant to push her brother off the couch or whether she’s still learning to control her growing body. As of yet, none of my children have done anything worthy of getting kicked out. They have punched, bit, threw, pushed, and taunted. They have continuously provoked and purposefully broken things, but I’m not crazy enough to believe that merits getting kicked out of my home. I am not perfect, but I do have some immature understanding of perfect judgment. I have some inkling of what it means to wisely distribute mercy and justice according to the needs of my children so that they can grow into well-adjusted adults without banning them from the home. Heaven forbid the day ever came that I would need to kick a teenager out to protect my other children, but I hope I would be wise enough to do that too if the situation called for it. Now let’s take this little home scenario and zoom out to look at the world the Lord created for us. I am imperfect. I am also a good person. I want peace in our “home” here on earth even though I often make mistakes and hurt my siblings. I love my Father and Brother. And in my imperfect sense of perfection, I know that I have not merited getting kicked out yet. He will distribute mercy and justice according to what I need to learn in order to become a well-adjusted Being like Him, but He’s not kicking me out of the house. I made covenants that bind me to Christ and allow Him to cleanse me so that I can coexist with my Heavenly Parents, and I am someone who wants to follow Them. They can work with that. I am saved by the atonement of Jesus Christ. I experience salvation regularly in the forms of peace, hope, and joy in my home. It is a beautiful feeling, and it’s a feeling that my Savior wanted me to experience. He paid an excruciating price so that I could experience it and experience it now, not just in the next life. I am grateful to Him for bringing about the second definition of perfect, for banishing the catch-22, and enabling me to experience eternal happiness.   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. The post Come, Follow Me with FAIR – Mosiah 11–17 – Autumn Dickson appeared first on FAIR.

Zeniff’s return to the land of Lehi‐Nephi; Abinadi’s confrontation with king Noah (Mosiah 9–17) by Mike Parker (Mike Parker is a long-time FAIR member who has graciously allowed us to use materials he originally prepared for the Hurricane Utah Adult Religion Class. The scripture passages covered in his lessons don’t conform exactly to the Come, Follow Me reading schedule, so they will be shared here where they fit best. This post will cover the weeks of May 6–12 and May 13–19) Class Notes Additional Reading These two articles by BYU religion professors address Abinadi’s teachings on the Messiah as the Father and the Son in Mosiah 15:1–5: Paul Y. Hoskisson, “The Fatherhood of Christ and the Atonement,” Religious Educator 1, no. 1 (2000): 71–80. Robert L. Millet, “The Ministry of the Father and the Son,” in The Book of Mormon: The Keystone Scripture, ed. Paul R. Cheesman (Provo, UT: Religious Studies Center at Brigham Young University, 1988), 44–72. How was Abinadi executed? One suggestion is that he was beaten to death with burning torches. Mike Parker is a business and marketing analyst with over twenty years’ experience in the financial services and cellular telephone industries. He holds a bachelor’s degree in Business Administration with an emphasis in Management Information Systems from Dixie State University (now Utah Tech University) of St George, Utah. He also has eight years’ experience in corporate training and currently teaches an adult religion class in southern Utah. Mike and his wife, Denise, have three children. The post Come, Follow Me with FAIR – Mosiah 7–10; Mosiah 11–17 – Mike Parker appeared first on FAIR.

Limhi and Repentance by Autumn Dickson One of the stories that starts to get introduced this week is that of Limhi and his people. The order of events over the next few (or ten) chapters can be a little confusing because you’re jumping around in the timeline, and you’re following different groups of people. This is also intermingled with sermons that break up the stories and can make it even harder to follow if you’re not really trying. I want to talk about Limhi and his people today. I know that their story is spread out over multiple chapters and weeks, and so if I want to talk about them as a whole, I’m going to have to venture into their story a bit more even if I’m getting ahead of myself in the manual. Luckily, the principles that I want to share are all found within verses that are included for this week. I want to give the full story so we can look at the principles in context. I know I’m omitting some details, but I want to focus on this specific timeline. So the Nephites are all in one big group of people. At one point in time, a man named Zeniff decides that he wants to inherit the land where the Lamanites are living because he feels as though that land was originally supposed to be the inheritance of the Nephites from the Lord. He takes a big group of people, and the Lamanite king lets them settle on some of that land. The Lamanites try attacking Zeniff’s people, the Lamanites lose, and Zeniff’s people are really happy. After Zeniff passes away and time moves on, Zeniff’s people become wicked. Zeniff’s people come into bondage under the Lamanite king and are forced to pay crazy amounts of taxes. The original group of Nephites become curious about what happened to Zeniff’s people, and they send Ammon and a small group of people to go find them. Ammon finds them, and Limhi (the new king of Zeniff’s group) is ecstatic because he wants to free his people from the Lamanites. The scope of today’s message Limhi’s people differ from the other group of people that we read about over the next few weeks in the sense that their sin brought them into bondage. The other group of people (Alma’s people) were brought into bondage despite their righteousness, and they were likewise freed by the Lord. Both this group of people and Limhi’s people are reflective of our own lives. Sometimes affliction happens even when we’re striving to do what’s right; affliction was an essential ingredient to the Plan of Salvation if we really wanted to reach our full potential so even when we’re doing what’s right, the Lord may still allow us to wander into difficult circumstances. On the flip side, sometimes our affliction is brought about by our own sin, as was the case for Limhi’s people. It is this specific circumstance that I want to talk about today. Despite the fact that repentance can be broadened to encompass the growth experienced by Alma’s people, I want to talk about repentance within the scope of overcoming sin specifically. In my opinion, repentance can be any step towards Christ whether that’s in the form of overcoming sin, learning something new about Christ, healing, developing a talent, or getting stronger. But for this particular message, I want to zoom in the lens and just talk about repentance in the form of overcoming sin. It is in this context that we can study parallels between Limhi’s people and our own repentance process. A posture of accountability One of the things that impresses me most about the parallels between Limhi’s people and the general process of overcoming sin comes from Limhi, himself. In truth, we know very little about Limhi. We hadn’t heard of him before this moment even though he was King Noah’s son. We don’t know what his past was like, how often he participated in wickedness with his father, or how involved he was when Abinadi was killed. And yet, we read this from him: Mosiah 7:25-26 25 For if this people had not fallen into transgression the Lord would not have suffered that this great evil should come upon them. But behold, they would not hearken unto his words; but there arose contentions among them, even so much that they did shed blood among themselves. 26 And a prophet of the Lord have they slain; yea, a chosen man of God, who told them of their wickedness and abominations, and prophesied of many things which are to come, yea, even the coming of Christ. Limhi knew that his people had done wickedly, and he didn’t shy away from that fact. He knew that their bondage was a result of falling into transgression. I want you to think about Limhi for a second. He was raised in a wicked society with an awful father. His experience with religion had been limited to wicked priests that his father had put in place. Not exactly fertile soil. It could have been easy for Limhi to be completely self-absorbed like his father. It could have been easy for him to be vain and surround himself with “religious” men who would stroke his ego. It could have also been easy to turn his back on religion completely considering the fact that his experience with it was full of hypocrisy, pride, and silencing anyone who dared disagree. If this was the God that Limhi was introduced to by wicked priests and his father, why did he want anything to do with it? And yet, somehow, Limhi became an unbaptized convert waiting for the missionaries to show up. How he learned about the true character of God and the nature of sin is anyone’s guess, but somehow Limhi knew. Somehow he shed the example of doing whatever you wanted and calling it righteous. He stepped into the mantle of king over a people in bondage, and he was brave enough to tell them that their own wickedness had brought their destruction, even though Abinadi had been killed for doing the same thing. If we’re looking at Limhi’s people as an example of repentance, we can look at Limhi as holding the primary state of mind. Limhi was ready to repent; he was ready to change. His was a posture of repentance that included several aspects: an ownership of the sins, a willingness to seek help in order to be freed, preparedness for penance (was willing to be slaves to the Nephites even though that idea was shot down fast), and a steadfast desire to avoid running right back into the sins that brought the problem in the first place. All of these attitudes provided a readiness for Limhi and his people to be saved. An effectual struggle When deliverance for Limhi’s people arrives in the form of Ammon, Limhi addresses his people. This is one of the things he says to them: Mosiah 7:18 And it came to pass that when they had gathered themselves together that he spake unto them in this wise, saying: O ye, my people, lift up your heads and be comforted; for behold, the time is at hand, or is not far distant, when we shall no longer be in subjection to our enemies, notwithstanding our many strugglings, which have been in vain; yet I trust there remaineth an effectual struggle to be made. Ammon found Limhi’s people, and Limhi is thrilled for good reason. He sees that freedom is possible. They don’t have to remain in bondage and pay forever. However, there is a little phrase at the end that is very telling. “…I trust there remaineth an effectual struggle to be made.” “Effectual” means to produce the desired result, and I believe that this struggle was meant to produce freedom in its truest sense. I want you to imagine working super hard to free a people from bondage. You succeed, and it’s wonderful and celebratory and beautiful. But then, they run right back into their bonds that you freed them from. It’s silly, but it happens on a spiritual level quite often. We believe that Heavenly Father requires work and allows for guilt and struggle, but not because He wants to punish us or because we have to pay for our sins. Heavenly Father requires an effectual struggle that will free us from the bonds and keep us from going back to them. Having an effectual struggle doesn’t mean destroying ourselves for imperfection (that would not be effectual in the slightest). Rather, an effectual struggle enables us to appreciate the sacrifice that was made by the Savior. We receive enough of the consequences that we recognize we don’t want those bonds (if we were always bailed out with no struggle, why wouldn’t we keep going back?). And there is also a beautiful kind of growth that is experienced in that effectual struggle. Do not fear the struggle. We want to be freed from past mistakes and the consequences that still seem to haunt us. We want to be freed from flaws that aren’t contributing to our happiness. But the Lord was wise in allowing us to struggle. Limhi teaches one other principle in this chapter that can help us determine our relationship with this effectual struggle. Mosiah 7:33 But if ye will turn to the Lord with full purpose of heart, and put your trust in him, and serve him with all diligence of mind, if ye do this, he will, according to his own will and pleasure, deliver you out of bondage. Our true requirement here is to continually turn to the Lord. When we sin, we turn to Him. When we struggle, we turn to Him. When we run into obstacles while trying to do what’s right, we turn to Him. We trust Him. If we do this, He WILL deliver us out of bondage. He will deliver us. It’s going to happen. He’s going to deliver us according to His own wisdom about what’s best for us, but we can lift up our heads and rejoice right now. An effectual struggle doesn’t mean we’re not forgiven. It means we are loved by a Lord who frees us from sin and is wise enough to know the struggle will put us where we need to be. I’m grateful for a Savior who can teach me in whatever situation I need. I’m grateful that I have gained a testimony that He will deliver me, and I’m also grateful He lets me struggle. Or, to be more accurate, I’m grateful for what I get out of the struggle. Even as I face consequences and obstacles, I know that they could easily be removed. I’m not actually in any “danger.” I simply need them to become everything I can be, and I’m grateful the Savior gives that to me.   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. The post Come, Follow Me with FAIR – Mosiah 7–10 – Autumn Dickson appeared first on FAIR.

In this episode, Sarah, Jennifer, and Zach discuss mentions of the seer stones throughout history. Throughout this 6 part series, Me, My Shelf, & I will tackle and refute claims about the seer stones head-on using facts from the historical narrative. Timestamps: (00:00) Introduction (5:44) Richard Bushman Statement (6:11) Overview (8:16) Gerrit Dirkmaat Interview (35:39) Mark Ashurst-McGee Interview (01:12:34) Conclusion Gerrit Dirkmaat is an associate professor of Church history and doctrine at Brigham Young University. He received his PhD from the University of Colorado in 2010, where he studied nineteenth-century American expansionism and foreign relations. He worked as a historian and writer for the Church History Department from 2010 to 2014 with the Joseph Smith Papers Project. He is the coauthor, along with Michael Hubbard MacKay, of the award-winning book From Darkness unto Light: Joseph Smith’s Translation and Publication of the Book of Mormon, published by the BYU Religious Studies Center and Deseret Book in 2015. In 2023, they published another book on the topic: Let’s Talk About the Translation of the Book of Mormon. In addition to books, Gerrit is also the author of dozens of academic articles. He currently serves as the editor of the academic journal Latter-day Saint Historical Studies published by the Ensign Peak Foundation. Since 2021 he has hosted and produced a weekly Church history podcast: Standard of Truth. It examines Church history questions and sources. He and his wife, Angela, have four children. Mark Ashurst-McGee is a senior historian in the Church History Department and the senior research and review editor for the Joseph Smith Papers, where he also serves as a specialist in document analysis and documentary editing methodology. He holds a PhD in history from Arizona State University and has trained at the Institute for the Editing of Historical Documents. He has coedited several volumes of The Joseph Smith Papers and is also coeditor of Foundational Texts of Mormonism: Examining Major Early Sources (Oxford University Press, 2018). He is also the author of several articles on Joseph Smith and early Latter-day Saint history published in scholarly journals and popular venues.   Sarah Allen is a senior researcher with FAIR, and the 2022 recipient of the John Taylor: Defender of the Faith Award. By profession, she works in mortgage compliance and is a freelance copyeditor. An avid reader, she loves studying the Gospel and the history of the restored Church. After watching some of her friends lose their testimonies, she became interested in helping others through their faith crises. That’s when she began sharing what she’d learned through her studies. She is a co-moderator the LDS subreddit on Reddit and the author of a multi-part series rebutting the CES Letter. She’s grateful to those at FAIR who have given her the opportunity to share her testimony with a wider audience. Jennifer Roach earned a Master of Divinity from The Seattle School of Theology and Psychology, and a Master of Counseling from Argosy University. Before her conversion to The Church of Jesus Christ of Latter-day Saints she was an ordained minister in the Anglican church. Her own experience of sexual abuse from a pastor during her teen years led her to care deeply about issues of abuse in faith communities. Zachary Wright was born in American Fork, UT.  He served his mission speaking Spanish in North Carolina and the Dominican Republic.  He currently attends BYU studying psychology, but loves writing, and studying LDS theology and history.  His biggest desire is to help other people bring them closer to each other, and ultimately bring people closer to God. The post Me, My Shelf, & I – Episode 5 – Seer Stones: Did the Church Lie? appeared first on FAIR.

Watch Your Thoughts by Autumn Dickson King Benjamin doesn’t mess around with his sermon. He knows what he came to do, and he does it. He doesn’t mince words. He teaches some pretty essential doctrines with no apologies attached. Let’s talk about one of these no-nonsense doctrines. Mosiah 4:29-30 29 And finally, I cannot tell you all the things whereby ye may commit sin; for there are divers ways and means, even so many that I cannot number them. 30 But this much I can tell you, that if ye do not watch yourselves, and your thoughts, and your words, and your deeds, and observe the commandments of God, and continue in the faith of what ye have heard concerning the coming of our Lord, even unto the end of your lives, ye must perish. And now, O man, remember, and perish not. These are some of those verses that used to haunt me back before I knew how much I mattered to the Lord. There are so many ways to sin and if I can’t watch every little thing about myself, I’m going to perish. There is a reason I can sympathize with those who have left the church and felt a “great burden lifted off their shoulders.” It is because of misunderstanding verses like this. It’s not fun to carry that kind of fear and perfectionism around. And though there is much I could say about sin and its consequences, I actually want to run in a different direction with this verse. Interpreting a tone When my daughter first joined gymnastics, her coach was a lady who had escaped the Soviet Union. She spoke in a thick Russian accent, and there was absolutely no coddling. In a society where gentle parenting has taken a really strong foothold, this was a very different approach. She corrected the girls immediately, loudly, and with no remorse. She also demanded respect from them. Though some parents shied away from this gym for that reason (more power to them, plenty of right ways to parent a child), I chose this gym for that reason. I wanted my daughter to get used to personalities that could be considered abrasive in our culture because I knew there was value there. Evelyn’s coach loved her, and she showed Evelyn that she loved her. She just didn’t show it with smiles and pats on the back. I knew that if Evelyn could learn to internalize the good in an environment that might seem hostile to some, I would be doing her a huge favor. It would have been easy to internalize this coach’s approach as criticsm and wither underneath it especially when you consider how different it is from other approaches found in America. So let’s go back to this verse with King Benjamin. It was very easy for me as a child to read that verse and internalize fear as the motivation for living the gospel. If I didn’t watch myself, I was going to perish. I have seen the church (as well as lots of other churches) get torn apart for teaching this kind of doctrine. “We shouldn’t try to scare people into doing what’s right. It’s so damaging to teach a young child or teenager that they need to behave or they’re going to be destroyed.” In all honesty, I have found that this is true. I have watched friends talk about overcoming religious trauma, and I have had to work through unhealthy religious beliefs as well. Scare tactics aren’t super effective or healthy; THAT is a true principle. In the same breath, I also feel that the critics are missing a couple key points to the story, and it is these very key points that can help us know how to teach the truth about sin while simultaneously helping our children absorb the gospel in the most effective manner. The whole truth So what’s the whole truth here? What parts of the story are missing? What are the critics missing? As I worked through some of my own incorrect, harmful religious beliefs, I remember experiencing the scriptures and conference talks completely differently. As I learned about the atonement, the mercy of Christ, my own divine potential, the freedom afforded me by my Heavenly Father, and His coaching methods, I internalized completely different messages. When I look back on my experience with King Benjamin’s sermon as a teenager, I remember fixating on my own nothingness and the need to desperately watch my thoughts, words, and actions so I wouldn’t perish. Now when I read his sermon, I find myself saying things like, “Yes! That’s how I feel! I have tasted of His love, and I want to remember it and follow Him.” There is an aspect of internalization when it comes to the gospel, and that means there is also a subtle layer of personal accountability. I can only imagine how many times my parents and leaders taught me that I was beloved of my Heavenly Father, but it wasn’t until I was an adult that I truly internalized it. My parents did teach the good news of the gospel. I was just a depressed teenager that fixated on the negative. King Benjamin warned us that sin hurts us, and he rightfully did so. It’s true, and it needs to be taught so we can be protected. But he also taught so, so, so much more than that. Read his sermon. Pay attention to the language about Christ, joy, and freedom. I cannot blame King Benjamin for teaching me to be a perfectionist because he didn’t teach that. Satan did, and I let him because I didn’t recognize him. Please know that I’m not trying to pass blame around. Maybe we can do better at making sure every child has internalized what it means to a divine Parentage. But maybe there is something else we can teach in addition to this principle that will help our loved ones (and probably ourselves too) take control of what they’re internalizing in terms of the gospel. Recognizing Satan A powerful tool in combating the self-loathing and perfectionism that is often associated with religion is to recognize Satan at work. I believe that one of Satan’s favorite tactics is making the gospel a painful experience. He loves getting into our heads and screaming half truths as we’re trying to learn the doctrine. He’s trying to brush over and numb the parts that teach us who we really are and Who is standing behind us. If he can turn the gospel into a negative thing, the Spirit cannot testify of it. The gospel suddenly seems like the problem because we’re not actually learning the gospel. We’re learning harmful, partial truths, and we feel extremely burdened by it. When we finally shed those harmful, partial truths, it’s no wonder we feel liberated. I find it interesting that King Benjamin teaches us that we need to watch our thoughts as well as our actions. This could easily be processed as an extreme process to strive for perfection as defined by the world. In relation to what we’ve been talking about, I also believe it’s appropriate to observe our thoughts and try to determine the sources they’re coming from. We watch our thoughts. We look at them. Are they coming from the Spirit? Are they coming from Satan? Are they coming from our own perceived notions and habits? Are our thoughts actually reflecting the gospel or some twisted version of it? If we don’t take the time to watch our thoughts, trying our best to align them with true gospel principles, we may find that Satan has led us to believe in a false gospel completely based on perfectionism and an incessant need to “do” all the things while neglecting the heart of the matter. And what did King Benjamin warn would happen if we didn’t watch our thoughts? He warned that we would perish. Living the gospel in the way that Satan wants us to live the gospel is equivalent to perishing. It doesn’t feel like salvation; it feels like hell (which is Satan’s whole point). Satan wants us to perish and be miserable. We cannot experience a fullness of salvation here on earth. Some of the aspects of salvation will only be unlocked on the other side. However, there is a good amount of salvation that we can experience right now. It includes feelings of peace, confidence in your Savior’s ability to heal and save, and a deep sense of worth. If you’re not experiencing these feelings, maybe ask yourself who you’ve been listening to. Go back and read passages of scriptures, and look at them objectively. What is the actual message being shared and what message have you been internalizing? Are we teaching our loved ones to watch their thoughts and own what they’re holding onto within their own minds? It’s a powerful teaching to own your beliefs and thwart Satan. I testify of a Savior who wants to offer salvation now. He never meant for us to carry around the burdens He paid for or the burden of perfectionism. When He teaches us (through King Benjamin) to watch our thoughts or perish, it’s not because He wants to rain down curses on our heads or give us the evil eye for making mistakes; it’s because He knows that Satan wants to subtly destroy us and make us miserable. He’s trying to prevent our unhappiness, not add to our worries. I testify that He loves you. If you don’t know that, I also testify that He is already doing everything He can possibly do to show you that He loves you. There comes a point where you have to make a choice to trust Him. There comes a point when we will need to choose to internalize that doctrine. There is a measure of personal accountability when it comes to whether we place our faith in that principle. I testify that if you place your faith in Him and His love, you will be happy in the most important sense of the word.   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. The post Come, Follow Me with FAIR – Mosiah 4–6 – Autumn Dickson appeared first on FAIR.

King Benjamin’s temple sermon (Mosiah 2–6) by Mike Parker (Mike Parker is a long-time FAIR member who has graciously allowed us to use materials he originally prepared for the Hurricane Utah Adult Religion Class. The scripture passages covered in his lessons don’t conform exactly to the Come, Follow Me reading schedule, so they will be shared here where they fit best. This post will cover the weeks of April 22-28 and April 29-May 5) Class Notes Handout Additional Reading John W. Welch and Stephen D. Ricks, eds., King Benjamin’s Speech: “That Ye May Learn Wisdom” (Provo, UT: Foundation for Ancient Research and Mormon Studies, 1998). John A. Tvedtnes, “King Benjamin and the Feast of Tabernacles,” in By Study and Also by Faith: Essays in Honor of Hugh W. Nibley, volume 2, eds. John M. Lundquist and Stephen D. Ricks (Salt Lake City: Deseret Book and Provo, UT: Foundation for Ancient Research and Mormon Studies, 1990), 197–237. Matthew L. Bowen, “Becoming Sons and Daughters at God’s Right Hand: King Benjamin’s Rhetorical Wordplay on His Own Name,” Journal of the Book of Mormon and Restoration Scripture 21, no. 2 (2012): 2–13. Bowen argues that King Benjamin’s reference to being “found at the right hand of God” in Mosiah 5:9 is a play on his own name, which means “son of the right hand.” Donald W. Parry, “Service & Temple in King Benjamin’s Speech,” Journal of Book of Mormon Studies 16, no. 2 (2007): 42–47. Parry, a professor of Hebrew Bible at BYU, explores how King Benjamin’s speech focuses almost entirely on service, repeating four variations of the word—servants, serve, served, and service—fifteen times in only eighteen verses (Mosiah 2:10–27).   Mike Parker is a business and marketing analyst with over twenty years’ experience in the financial services and cellular telephone industries. He holds a bachelor’s degree in Business Administration with an emphasis in Management Information Systems from Dixie State University (now Utah Tech University) of St George, Utah. He also has eight years’ experience in corporate training and currently teaches an adult religion class in southern Utah. Mike and his wife, Denise, have three children. The post Come, Follow Me with FAIR – Mosiah 1–3; Mosiah 4–6 – Mike Parker appeared first on FAIR.

The Lord Supports Me by Autumn Dickson Maybe this week’s message was meant for me. I definitely needed to hear it. I feel like every time I’ve sat down to write a message, I’ve been hitting my head against a wall. I had all these goals about getting ahead and being on top of things, and though I have attempted to completely set myself up for success, it feels as though I have found nothing but obstacles. Maybe, just maybe, that’s because I would need this message for this very week. I couldn’t get ahead because it wouldn’t have come at the right time. Maybe, just maybe, it’s a message that you need too. An unexpected turn of events I’m pregnant again. At the time of writing this, I’m not very far along. By the time this message comes around, I will be near the middle of my pregnancy. I had a baby five months ago. No, we were not being irresponsible. It came about because of circumstances that were actually outside of our control. I completely recognize that I am so blessed to be able to bear children. I know that there are women out there who would do anything to be in my position. I would not trade my problems for someone else’s. But I have struggled with this news. My babies will be thirteen months apart. I already feel like I’m going from sunup to sundown with no time to pull my head above water. Add in the nausea and depression, and I’m basically a basket case. Every single time I sit down at my computer to try and share something about Christ, I feel like I’m swimming through mists of darkness. I feel like I’m trying to cut through a nebulous darkness to try and receive something to put on paper. And by the time I’ve been able to start writing and working through my process, I’m so drained. I don’t do well when I’m pregnant. I’m not the mom or wife I want to be. Trying to share messages about Christ when I’m agitated, angry, or despairing feels like trying to climb a sheer cliff face. It is in this state of mind that I read this verse: Mosiah 2:30 For even at this time, my whole frame doth tremble exceedingly while attempting to speak unto you; but the Lord God doth support me, and hath suffered me that I should speak unto you, and hath commanded me that I should declare unto you this day, that my son Mosiah is a king and a ruler over you. I am not here to declare my child as your king and ruler, but I do feel a kinship with King Benjamin in his other sentiments. I have a message to share, and I’m exhausted. Beyond the emotional toll, my body is worn down. I know that I’m not the only one who has felt too weak to accomplish the tasks at hand, to wonder if God has asked too much this time, to wonder if I don’t have what it takes to choose faith for another day. So this message from King Benjamin is for us. The Lord God will support us, and He will help us accomplish what He sent us here to do. He has taught me how we’re going to get through this together by reminding me of a couple of principles that I easily and often forget. Maybe I can share them with you, and maybe you’ll have a better memory than me. A day at a time The first principle is that we’re going to take it a day at a time. There are appropriate times to plan and make ambitious goals and prepare for future crises. And then there are times when you reach crises, and it becomes appropriate to ration. The Lord can help you know what stage you’re at, but as for me and my house, we’re rationing for the next year. Each day, I’m going to wake up, I’m going to devote whatever time I can to accomplish the work He’s given me (both motherhood and blogging), and then I’m just going to wake up and repeat it the next day. I’m going to push aside my fears that are whispering that there is too much work, that I need to sacrifice more, that I’ll never accomplish it. I’m going to trust that He will give me what I need to accomplish what He wants done. And I’ll fail at that. Heaven knows half of my mental effort these days is solely focused on trying to trust Him and forget about tomorrow. However, in the quiet moments when the wind stops and the darkness dissipates just a little, I know that He will magnify what I can give. It may be measly, but it’s not my work anyway. It’s His, and He asked me to do it which means that He’s going to help me do it. I make a pretty poor partner, but He chose me so that’s on Him. He will carry us   There are three little phrases I want to pull out of the verse we read earlier. The Lord commanded King Benjamin to speak to the people. King Benjamin’s frame was literally shaking while he was trying to do this. But the Lord was also supporting him through the process, suffering him to fulfill the work he had been given. The Lord could have asked someone else. King Benjamin could have gotten up and said, “My son is your king now,” and turned the time over to Mosiah. Mosiah made a good king too. I’m sure he had been taught well by his father. He was young, but the Spirit could have just as easily testified of his words to his people as it did for King Benjamin’s words. So why King Benjamin? We don’t know. Which is probably an unsatisfying answer, but it’s also the truth. Maybe the Lord needed a little extra sacrifice to consecrate the speech delivered by King Benjamin for the sake of his people. Maybe King Benjamin needed to feel that unending support, that lesson, again (even though he likely felt it a ton throughout his career as humble and serving king). Maybe Mosiah simply wasn’t ready, or maybe Mosiah needed to see his father supported by the Lord so that he would know the Lord could carry him through his service as king. We just don’t know. So what am I trying to teach here? Because this is all rather unhelpful. I guess what I’m trying to teach is that the Lord has His reasons, and I’ve never known Him to be unwise or cruel. Maybe I don’t know His specific reasons for why an old king needed to overly exert his body after a lifetime of service. However, I do know that the Lord had a very good reason, and I know that King Benjamin wouldn’t regret following Him. I don’t know why I’m having a baby right now. Maybe I won’t know until the next life. I’ll probably have guesses, but it’s very probable that I simply won’t know. But I do know this. I know He is wise. I know He sees way more than I do. I know that He manipulates the details of my life in my favor. I also know this. I know that He is not doing it just to make my life harder. It is a good reason, even if I can’t see it now. I also know that I won’t regret following Him (at least not permanently). I can give you a million reasons why I think this is a bad idea. I have this other work He’s given me, and this makes me vastly more inefficient. I have other children who need a loving mother, and being a loving mother while I’m pregnant and depressed is so hard. Oftentimes, they need far more than I am capable of giving. My cup is often empty when I wake up in the morning. I could accuse Him of making me sacrifice all of these other things, and I could even tell Him no. But I would only be hurting myself. And truth be told, I would probably be hurting my family too. He has His reasons. I don’t know them, but I know Him. I am so blessed to know Him. And because I know Him, I also know this. He has good reasons for what He is doing, and He’s also not going to abandon me. He’s not sacrificing me for some greater good. He didn’t look at King Benjamin and say, “Sorry, but you’re out of luck. It’s either you or all of these other people who need these words.” Everything can be for our benefit. My kids may have a much shorter-tempered mother, but they will also have a mother who knows how to apologize, who knows how the Lord loves her and is cheering her on. They will know how to be compassionate. They will know that the Lord does not abandon His own even if He’s pushing them beyond what they believe are their limits. He has asked me to do something hard, and I love Him for it because I know Him. I may not love my difficult task; luckily that doesn’t seem to be a requirement for celestial glory. But I love how He will carry me through it and bless me and my family for it. If He asked you to do something hard, it’s okay to be afraid. It’s okay for it to feel impossible. It’s okay that you don’t know how you’re going to do it. It’s okay that you’re probably going to fail at it multiple times. Trust Him.   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. The post Come, Follow Me with FAIR – Mosiah 1–3 – Autumn Dickson appeared first on FAIR.

Enos’s wrestle with God; Nephite spiritual decline; Mosiah led righteous Nephites to Zarahemla (Enos, Jarom, Omni, Words of Mormon, Mosiah 1) by Mike Parker (Mike Parker is a long-time FAIR member who has graciously allowed us to use materials he originally prepared for the Hurricane Utah Adult Religion Class. The scripture passages covered in his lessons don’t conform exactly to the Come, Follow Me reading schedule, so they will be shared here where they fit best.) Class Notes Handout Additional Reading Clifford P. Jones, “The Prophets Who Wrote the Book of Omni,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 34 (2020): 221–44. The brief accounts written by Omni, Amaron, Chemish, Abinadom, and Amaleki, taken alone, don’t always inspire confidence in their righteousness. Jones argues that, when the specific words used by these men and all relevant context are taken into consideration, it’s reasonable to conclude that each of these authors of the book of Omni was a prophet of God. The people of Zarahemla were the descendants of a group that came from Jerusalem who were led by Mulek, a son of King Zedekiah. (Omni 1:14–19; Mosiah 25:2; Helaman 8:21) There is no outside historical record of Zedekiah of Judah having a son named Mulek, and the Old Testament record claims that Zedekiah’s sons were killed by the Babylonians in front of him. (2 Kings 25:7; Jeremiah 39:6; 52:10). However, an ancient Judean stamp seal has been identified as bearing the Hebrew form of the name Malkiyahu, son of the king, which may refer to the Mulek of the Book of Mormon. See Jeffrey R. Chadwick, “Has the Seal of Mulek Been Found?”, Journal of Book of Mormon Studies 12, no. 2 (2003): 72–83. For more information on how the small plates of Nephi became the replacement for the lost 116 manuscript pages of the Book of Mormon, see the notes and slideshow for Doctrine and Covenants lesson 3. Mosiah chapter 1 is identified as “Chapter Ⅲ” in the printer’s manuscript of the Book of Mormon. This evidence indicates that these two missing chapters from the book of Mosiah were part of the 116 manuscript pages lost by Martin Harris. Royal Skousen, editor of the Book of Mormon Critical Text project, discusses this with Michael De Groote in “Scholar’s Corner: The stolen chapters of Mosiah,” Deseret News  (24 June 2010). The Words of Mormon describes Mormon₂ finding the small plates of Nephi and placing them with his own record (the plates of Mormon). This diagram from Book of Mormon Central helps to visualize the source materials that went into compiling the final printed edition of the Book of Mormon.   Mike Parker is a business and marketing analyst with over twenty years’ experience in the financial services and cellular telephone industries. He holds a bachelor’s degree in Business Administration with an emphasis in Management Information Systems from Dixie State University (now Utah Tech University) of St George, Utah. He also has eight years’ experience in corporate training and currently teaches an adult religion class in southern Utah. Mike and his wife, Denise, have three children. The post Come, Follow Me with FAIR – Enos–Words of Mormon – Mike Parker appeared first on FAIR.

Enos is Changed by Prayer by Autumn Dickson When I was younger, I remember reading the exchange between Enos and the Lord and finding some of the comments kinda interesting. Enos prays for forgiveness and for his people, and it’s beautiful, but the prayer doesn’t end there. As part of his exchange with the Lord, Enos also prays for this: Enos 1:13 And now behold, this was the desire which I desired of him—that if it should so be, that my people, the Nephites, should fall into transgression, and by any means be destroyed, and the Lamanites should not be destroyed, that the Lord God would preserve a record of my people, the Nephites; even if it so be by the power of his holy arm, that it might be brought forth at some future day unto the Lamanites, that, perhaps, they might be brought unto salvation Enos prays very specifically that if the Nephites fall into transgression, He wants the Lord to preserve the Nephite records and bring them forth unto the Lamanites. The Lord answers with, “I will do this at the right time,” and so Enos is like, “Cool. Great. Thanks.” Then the Lord adds on, “Actually, I already told your dad I was going to do this.” In some ways, this all could seem a bit odd. Let’s talk about Enos’ prayer in general and then cycle back around to this specific verse in the context of the whole prayer. Following Enos’ process I think it’s important to note that Enos prayed all day and night. What does this mean? It means that we have an extremely tiny portion of the conversation he actually had with the Lord. He didn’t record the entire prayer. This makes sense because it was apparently really difficult to engraven things upon the plates. So what do we learn from the portion that Enos engraved upon the plates? What do we learn from the fact that not all of it is there? One of the reasons I love this chapter so much is because I write my prayers down too. My process for writing these prayers has given me potential insight into Enos and his prayer. At least once a day, I write my prayer. Usually my process entails opening up a note on the computer and typing everything. It helps me focus at a time in my life where interruptions are frequent. The next day, I erase the whole thing and type a new prayer. Otherwise, my computer would fill up fast. However, if I feel guided by the Lord to pray for something specific that I haven’t prayed before, then I move over to my journal and record it in my journal instead. I keep the significant parts in a place where they’re more permanent. There have been times where I’ve been telling Him what I’m grateful for, and He will open my eyes to a very significant way that He stepped in and coordinated something perfectly for my family. I want to remember those moments so I record them in my journal where they can be kept. There have been times where I’ve been praying for something we need, and I feel guided to pray about something specific that seems to hint at what may be coming for my family. I likewise record that in my journal where I can refer back to it. Enos prayed all day, and then he went and recorded the most significant parts. By observing Enos’ prayer, both the recorded AND unrecorded portions, we can explore what prayer was always meant to look like. Most of us have had lessons on prayer and its true purposes: change, conversion, communion. We all know that prayer is supposed to be a process in which our visions are lifted higher and we change ourselves accordingly. And yet, despite this, we still persist in praying like our Father is a vending machine. Sometimes there isn’t much connection between what we’re putting in and what we’re receiving. Prayer was always meant to be more of a phone call, a communion, where we’re hearing Him and talking and discussing so we can better understand the realities around us and change accordingly. Enos changed during his prayer. We can see it happen. Let’s point out pivotal moments that can help us watch what prayer is really supposed to look like. Two influences As we go through Enos’ prayer, I want to be focusing on the change that’s occurring in Enos. We’ll point out the actual changes that are recorded, and then we’ll delve a little deeper and try to observe some of the influences that led towards that change. Though there are likely many influences that change us while we pray, there are two that I observed regularly through Enos’ prayer as well as my own. The first influence is a given: namely, the direct revelation you’re receiving from Heavenly Father. As you hear from Him, it’s kinda easy to see why it would change you. The second influence is more subtle: it’s when Enos brings in knowledge that he has already received about his Heavenly Father. We’ll point out direct examples of this and why it’s significant. So let’s just look at Enos’ prayer in order and specifically observe the changes he undergoes as these two influences play upon him. In the first part of the prayer, Enos prays for forgiveness and receives it. This is the first time we can easily see Enos change. When he is forgiven, Enos responds with the fact that he knows that God cannot lie. Because of his communication with heaven as well as reflecting on what he already knew about God (specifically God’s unblemished honesty), Enos is changed. More specifically, his guilt is swept away and that is a mighty change. Next, Enos prays for his brethren the Nephites. He describes his prayer as a pouring out of his soul and a struggling in the spirit. That seems like a lot to skip over. What are we potentially missing in all of this pouring and struggling? We can’t know for sure because he didn’t include it; I fully acknowledge that this is all conjecture. However, it still teaches the principle so I’m going to share my conjecture anyway. Enos was praying for the Nephites to be saved. They were his posterity. They were his brethren. They were close to his heart. They were his children and grandchildren. He prayed for their hearts and righteousness. He wanted them to find the Lord and stay with Him, and that’s probably what he was praying about; that was the struggling and pouring. Maybe he didn’t record every detail about it, but he did record what he received from the Lord. The Lord answered him by essentially saying that He would bless the Nephites to possess the land as long as they were righteous. We find two changes that come over Enos after this portion of prayer is over. The first change is that his faith began to be unshaken. This is interesting to me because the Lord’s answer seems to imply that the Nephites will eventually succumb to temptation and be swept off the land (Enos actually does recognize this implication of destruction and we’ll talk about that in a second). You would think that the change that overcomes Enos would be depression. He has just been taught that the Lord will only be able to protect his people for so long, and yet, Enos feels his faith grow stronger. How? How did Enos feel his faith grow stronger instead of just making him sad? I cannot tell you the mechanism. I can merely bear witness that this is a thing. I have had enough experiences where the Lord has seemed to imply that bad news was coming, and yet, I was filled with stronger faith and less fear than when I began praying. I remember one instance in particular. I was praying for deliverance from some people who were trying to hurt our family. The Lord stopped me from praying for this, and it was at that moment that I “knew” that these people would “win” to an extent. And yet, that experience stayed with me and strengthened me for years afterwards. Even as things got crazier and crazier, I knew that He knew where we were, that He needed to act according to His plan and allow for agency and judgment. I knew that He would support us and that we could never really lose. What should have been bad news somehow pushed me closer to the Lord. The second way that Enos changes is what he prays for; this actually leads us to the next section of prayer, a portion that I mentioned in the beginning of the post. Enos prays that if the Nephites are destroyed, he wants the Nephite records to go to the posterity of the Lamanites. Enos had felt what the Lord had implied. He wasn’t sure. There didn’t seem to be any sort of vision of the Nephites being destroyed, but the implication of Nephite destruction affected him enough that his prayers altered. Now here is where we see that interplay of the two influences again. Enos changed his prayer according to what he received from the Lord, namely the implication that the Lord would not always be able to protect the Nephites. But what about the second influence? The knowledge he had previously received? Once again, this is all conjecture, and I know that. But it can still teach us righteous principles. In the beginning of the chapter, we learn that Enos was taught in the language of his father. This could mean a couple of things, but some historians believe that Enos was saying that his father taught him how to write. This makes a lot of sense considering the fact that Jacob left the records to Enos. This would also likely imply that Jacob taught Enos the deep importance of the records. He taught Enos how important it was to record something on the plates so that the records would last a very long time. Here is the previous knowledge at play. Enos didn’t just pray that if the Nephites were destroyed, the Lamanites would eventually find the gospel. No. Enos specifically prayed that The Book of Mormon would be brought forth to the Lamanites. I could be totally crazy, but I feel like there was a moment where Enos’ eyes were opened. There must have been a moment where he was like, “Oh. That’s why we’re doing this. That’s why I need to write on these difficult plates. It’s not for the Nephites. Maybe it’s for the Lamanites.” In verse 15, Enos acknowledges that the Lord can preserve the Nephite records (there is that previous knowledge coming again). He was also alerted to the idea that the Nephites might not be around forever; it changed what he prayed for. What prayer should look like We can’t pray every day all day like Enos did in this particular instance, at least not in this manner. And the revelation we receive will not always look like this either. I’ve had many prayers where I have reached out looking for something with all of the elements we’ve talked about, but the Lord has remained silent for His own purposes. It’s not because we’re doing anything wrong; The Lord has His reasons so trust Him. Oh, but the times when we have these kinds of experiences are so powerful. The times when I’ve been praying and felt guided to pray for something new or my eyes have been opened to something I didn’t see before, when everything clicks into place and I see that He is controlling all the details so perfectly, it has changed me. Interestingly enough, in some cases, I believe that the Lord would have still manipulated all of those details to make things come together. And yet, because I was praying about it, I was able to see His hand before it happened, and it changed me. I would not have changed nearly as much if I hadn’t been praying about it. The Lord would have brought forth The Book of Mormon without Enos’ prayer, but Enos was changed because he was praying about it. Do not get discouraged if you feel like your prayers don’t look like Enos’ every time you pray. Go back to the purpose of prayer: change, conversion, communion. The most intense, eye-opening experiences that I have often occur in the middle of the day during nap time when I have a few less interruptions. They don’t happen every day, or every week, or even every month. But if they’re going to happen, this is usually when they happen because this is when I’m capable of investing the spiritual energy that requires some of those big answers, and Heavenly Father knows this is when He is going to be able to reach me. At night, my prayers are much smaller, but no less important. I have received a personal witness from my Heavenly Father that He doesn’t begrudge me my weak, tired, mortal body that has been looking after kids all day. He understands. So my prayers look a lot less like spiritual strugglings and much more like an acknowledgment of our relationship, some gratitude, and a mental goodnight hug. And even though these are far more simple prayers, they still change me. They still make me feel close to a Father who loves me. If you’re worried about your prayers, reflect on the purpose of prayer. What is going to make you feel close to God as your Father so you can feel changed? What has He already taught you about Himself that you can acknowledge? There are a great many beautiful ways to pray. Enos gave us a really fantastic, drawn out version that can help us study, but his prayer is not the only right way to pray. There are so many good ways to change which would imply the fact that there are so many good ways to pray. I am grateful for a Father in Heaven who has enabled me to speak to Him whenever I need. I’m grateful that He has described Himself as a Father so that I can understand my relationship with Him, so I can understand how He expects to be approached. I’m grateful for a Savior who paid the price so I could have a communion with Him every 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. The post Come, Follow Me with FAIR – Enos–Words of Mormon – Autumn Dickson appeared first on FAIR.

The scriptures have much they can teach us about the meaning and importance of temples. A growing body of research is showing that the Book of Mormon contains temple themes. Andrew Miller, who has recently published a paper on this topic, joins us to discuss some of these themes and how they can make our temple worship more meaningful.   Andrew I. Miller is a FAIR volunteer from Crystal City, Missouri. He has served as a bishop and currently serves as the stake young men president. By profession he is a High School teacher.   Jacob Crapo was born and now resides in Las Vegas, Nevada. He served his mission in Upstate New York and was an ordinance worker in the Las Vegas Temple. One of Jacob’s dreams is to help build a temple. He is an electrician by trade but his real passion is helping others access the powers of heaven. The post Cornerstone: A FAIR Temple Preparation Podcast – Episode 7: Temple Themes in the Book of Mormon with Andrew Miller appeared first on FAIR.