Have I done any good in the world today?
Have I helped anyone in need?
Have I cheered up the sad and made someone feel glad?
If not, I have failed indeed.
LDS Hymns, no. 223
Tuesday, January 20, 2026
"No One Sits Alone!"
Elder and Sister Gong and friends in Pristina, Kosovo
Choosing Christ Means Helping Others Feel Like They Belong
by John Fisher (assisted by AI)
In his October 2025 general conference address, Elder Gerrit W. Gong of the Council of Twelve Apostles delivered a simple, piercing message: no one should ever sit alone. In a world shaped by isolation, comparison, and quiet exclusion, his invitation was not merely to notice loneliness—but to act decisively to relieve it. The talk reframed belonging as a core expression of discipleship, grounded in the character of a loving God and lived out through ordinary, intentional choices.
For those of us worshipping in large wards of hundreds—and for Saints gathering in small branches such as Pristina, Kosovo—the message lands with equal force but different application. The scale may change; the responsibility does not.
Summary of the Message
Elder Gong taught that the gospel of Jesus Christ creates communities of inclusion rather than spectatorship. Belonging is not automatic; it is cultivated through seeing, welcoming, and staying with one another—especially those on the margins. The Savior’s ministry consistently crossed social, cultural, and emotional boundaries, and Elder Gong reminded us that covenant communities are healthiest when no one is overlooked, unseen, or left to worship alone.
This invitation is not a call to grand programs or new initiatives. It is a call to personal conversion. Discipleship is expressed in small but consequential acts: noticing who is missing, who is quiet, who arrives late, who leaves early, and who may be uncertain whether they truly belong. These everyday observations, followed by simple acts of care, are the building blocks of gospel culture.
Elder Gong described gospel culture not as a social style, demographic pattern, or set of unwritten expectations, but as a way of living that reflects the character of Jesus Christ. It is measured less by how efficiently meetings run and more by how people feel when they arrive, participate, and leave. In a true gospel culture, individuals are not valued for visibility, confidence, calling, age, or background. They are valued because they are known, seen, and loved.
At the center of this culture is intentional belonging. Gospel culture rejects exclusion by neglect, silence, or assumption. Instead, it is proactive, relational, and deeply personal. It requires disciples to notice others, make room for them, and remain with them—not as an obligation, but as an expression of love.
This culture also reflects a correct understanding of God. As Elder Gong taught through both word and example, we worship a loving Heavenly Father, not a distant or fear-based authority. That understanding shapes how we treat one another. When God is understood as loving, His Church becomes a place of refuge rather than performance. People are welcomed before they are evaluated, and belonging precedes growth.
Ultimately, gospel culture is not created by policies or programs alone. It is created through daily, quiet choices—who we sit with, who we speak to, who we follow up with, and who we refuse to let sit alone. Elder Gong’s message makes clear that gospel culture is lived one relationship at a time.
Five Short Quotes from the Address
“No one sits alone.”
“Belonging is a sacred responsibility.”
“The Savior notices those on the margins.”
“We reflect God’s love when we include.”
“Christ’s Church is a place of refuge, not fear.”
(Brief excerpts used for reflection; see full address for complete context.)
What This Looks Like in a Large Ward
In a ward of hundreds, loneliness can hide in plain sight. People can attend faithfully and still feel invisible. Elder Gong’s counsel invites deliberate, relational ministry rather than passive friendliness.
Concrete commitments may include:
Ministering with purpose. I can recommit to my assigned families—not as a checklist, but as relationships.
Ministering as a companionship. I can fully involve my ministering companion, who is a 14-year-old teacher, modeling that meaningful service is not age-dependent. Together, we can learn how to listen, show up, and follow through.
Seeing beyond circles. Sitting with someone new, introducing others across age or social lines, and noticing who might be standing alone in the hallway.
Following up. A text, a call, or an invitation after Sunday can make the difference between attendance and belonging.
Large wards require intentionality. When everyone assumes “someone else” will notice, people are left unseen. Elder Gong’s message places responsibility back where it belongs—on each of us.
What This Looks Like in a Small Branch
In a small branch like Pristina, the challenge is different but no less real. Numbers are few, but vulnerability can be high. Every absence is felt. Every new face matters.
In that setting, belonging looks like:
Shared responsibility. Everyone helps everyone—because there is no one else.
Deep relationships. Meals, conversations, and testimony meetings become intimate spaces of trust.
Cultural sensitivity. Inclusion requires understanding local histories, faith backgrounds, and lived experiences.
A friend who attended Elder Gong’s talk in Pristina shared a powerful observation afterward:
“The difference between the teachings of The Church of Jesus Christ of Latter-day Saints and other churches is that you teach of a loving God, whereas other churches teach you to fear God.”
That insight captures the heart of Elder Gong’s message. Where God is feared, people withdraw. Where God is loving, people gather—and make room for one another.
Questions to Ponder
Who in my ward or branch might be “sitting alone” in ways I have not noticed?
How can I move from friendliness to meaningful inclusion?
What does it look like to minister with someone—especially someone younger or less experienced?
How does my view of God shape how I treat others?
What simple action can I take this week to ensure no one sits alone?
Conclusion
“No One Sits Alone” is not merely a memorable phrase; it is a covenantal charge. Elder Gong reminded us that belonging is one of the clearest signals of Christ’s presence among His people. Whether in a crowded chapel or a small rented room in Pristina, the measure of our discipleship is found in who feels seen, welcomed, and loved.
I can do better. I can notice more. I can minister more intentionally—with my companion, with humility, and with consistency. When we choose inclusion, we do more than fill seats. We reflect the character of a loving God—and ensure that, truly, no one sits alone.
Understanding the Lord’s Promise to Remember Our Sins No More and the Role of Repentance in Forgetting
By John Fisher (assisted by AI)
Introduction In his October 2025 General Conference address “The Atoning Love of Jesus Christ,” Elder Neil L. Andersen of the Quorum of the Twelve Apostles taught powerfully about the Savior’s promise of forgiveness and the healing available through Jesus Christ’s Atonement. Elder Andersen emphasized that forgiveness and healing are divine gifts available to all who come unto Christ with faith, honesty, and sincere repentance. His message provides both reassurance and practical counsel for those asking the heartfelt question: “How can I be assured that I am forgiven?”
This article explores Elder Andersen’s teachings on forgiveness, the Lord’s promise that He will “remember [our] sins no more,” and how we can work with the Lord to truly leave our past sins behind as we press forward in faith.
Summary of Elder Andersen’s Message Elder Andersen taught that healing and forgiveness are each found in their fullness in the atoning love of Jesus Christ. True forgiveness is a miracle awaiting all who earnestly desire to repent and follow the Savior. The process involves turning from sin, strengthening faith in Christ, and exercising honesty with God and others. Reconciliation and restitution where possible are part of the healing journey, but full forgiveness ultimately comes from the Savior through His grace.
Key Quotes from the Talk
“Healing and forgiveness are each found in their fullness in the atoning love of Jesus Christ.”
“If you have committed serious sins … please know this miracle is awaiting you. The Savior continuously calls, ‘Come unto me.’”
“Turning from sin, turning toward God, and strengthening your faith in Jesus Christ are a beautiful beginning.”
“Forgiveness is a divine gift offered through the grace of Jesus Christ.”
“In the Lord’s time, you will feel His voice telling you, ‘Let these things trouble you no more.’” (referencing the Lord’s promise that He will remember our sins no more)
Questions to Ponder Further
What does it mean to come unto Christ in the context of seeking forgiveness?
How can strengthening my faith help me feel assured that I am forgiven?
In what ways can honesty with Heavenly Father, myself, and others bring me closer to peace and forgiveness?
How do I reconcile the Lord’s promise to “remember [my] sins no more” with my struggle to forget past mistakes?
What steps can I take today to repair what has been broken and seek healing for those I may have hurt?
Conclusion Elder Andersen’s message reminds us that the Atonement of Jesus Christ is both powerful and personal. Assurance of forgiveness is grounded in faith, repentance, and the grace of the Savior who promises that, as we come unto Him, our sins can be taken away and “…the guilt [will be] removed from [our] heart through the merits of His Son.” Recognizing that forgetting past sins is part of the Savior’s healing process, we are invited to trust in His timing, rely on His grace, and continue pressing forward with a contrite heart to experience the joy and peace that forgiveness brings.
Understanding Jesus Christ as the God of the Old Testament and what that truth means for covenant discipleship
The Last Judgment by J.W. Scott - mural in Washington D.C. temple
By John Fisher (assisted by AI)
One of the most significant doctrinal truths restored in modern times is the clear understanding that Jesus Christ is Jehovah, the God who spoke and acted throughout the Old Testament. This knowledge reshapes how we read scripture, understand God’s dealings with humanity, and view our own covenant relationship with Him. Far from being distant or abstract, the God of the Old Testament is the same loving Redeemer who walked the roads of Galilee and invites us today to “hear Him.”
President Dallin H. Oaks summarized this doctrine succinctly, teaching that when scripture records words spoken by “God” or “the Lord,” those words are “almost always the words of Jehovah, our risen Lord, Jesus Christ” (Oaks, 2023).
Jesus Christ as Jehovah
President Oaks explained:
“The Father introduced His Only Begotten Son, Jesus Christ, as our Savior and Redeemer and gave us the command to ‘hear Him.’ From this direction we conclude that the scriptural records of words spoken by ‘God’ or the ‘Lord’ are almost always the words of Jehovah, our risen Lord, Jesus Christ.”
(Oaks, 2023, p. 102)
This teaching provides a unifying lens for scripture study. The God who covenanted with Abraham, delivered Israel from Egypt, and spoke through prophets was Jesus Christ acting under the direction of the Father.
This truth is powerfully illustrated in the New Testament. When Jewish leaders challenged Jesus’ authority, He declared, “Before Abraham was, I am” (John 8:58). This statement provoked outrage because Jesus was directly invoking the divine name revealed to Moses.
In Exodus, when Moses asked whom he should say had sent him, God replied, “I AM THAT I AM” (Exodus 3:14). Later the Lord clarified, “I am the Lord, and I appeared unto Abraham, unto Isaac, and unto Jacob” (Exodus 6:3). By using the phrase “I am,” Jesus unmistakably identified Himself as Jehovah—the covenant God of Israel.
Why This Doctrine Matters
Knowing that Jesus Christ is Jehovah makes the Old Testament deeply personal. The same Savior who invites the weary to come unto Him (see Matthew 11:28) is the God who led Israel through the wilderness, showed mercy again and again, and patiently taught His people through covenants.
This understanding strengthens faith, especially when encountering difficult or complex Old Testament passages. Rather than seeing two different Gods, we see one consistent divine character—perfectly just, infinitely merciful, and unwaveringly committed to the salvation of His children.
Restoring “Plain and Precious” Truths
The Lord foresaw that essential truths about His identity and covenant relationship would be lost over time. Nephi recorded that “many plain and precious things” would be taken from the Bible (1 Nephi 13:26). However, God promised to restore them through additional scripture and revelation.
The Book of Mormon plays a central role in this restoration. According to 2 Nephi 3:12, the Bible and the Book of Mormon “shall grow together, unto the confounding of false doctrines, and establishing peace.” Together, they testify that Jesus Christ is Jehovah and clarify His role across dispensations.
Other restored texts deepen this understanding:
The Book of Moses, restoring truths from Genesis 1–6
The Book of Abraham, revealing premortal councils and divine purpose (see Abraham 3:22–28)
Joseph Smith Translation passages, such as the account of Melchizedek (JST Genesis 14:25–40)
Accounts like Enoch’s Zion (Moses 7:18–19) and Abraham’s vision of the premortal life are “plain and precious” because they reveal the eternal scope of Christ’s ministry and His role as Jehovah before mortality.
Jehovah and Covenant Relationship
The Old Testament is fundamentally a covenant record. The Lord declared to Israel, “Ye shall be a peculiar treasure unto me” (Exodus 19:5). That covenant relationship—initiated by Jehovah—continues today.
Understanding Jesus Christ as Jehovah clarifies that He is the covenant-making and covenant-keeping God. Through Him, the “new covenant” promised by Jeremiah—where God’s law is written in our hearts—is fulfilled (Jeremiah 31:31–34).
As we study the Old Testament, important questions naturally arise: Why are covenants essential to my spiritual life? What blessings of love, mercy, and guidance come as I remain faithful to them? The answers consistently lead back to Jesus Christ.
Conclusion
Recognizing Jesus Christ as Jehovah transforms how we read the Old Testament. It becomes not merely a historical account, but a living testimony of the Savior’s ongoing relationship with humanity. From burning bush to Sinai, from covenant promises to prophetic warnings, it is Christ who speaks, leads, and redeems.
As we study the Old Testament, restored scripture, and modern prophetic teachings together, we gain a clearer, more unified witness of Jesus Christ—the same yesterday, today, and forever. Knowing Him as Jehovah deepens reverence, strengthens covenant commitment, and anchors faith in the eternal Redeemer.
How symbols, types, and prophetic narratives in ancient scripture testify of Jesus Christ and invite us to center our faith and daily discipleship on Him
Moses and the Brazen Serpent - Sebastien Bourbon c. 1653-4
By John Fisher (assisted by AI)
From its opening chapters to its prophetic promises, the Old Testament consistently bears witness of Jesus Christ. While His mortal ministry is recorded in the New Testament, the foundation of His mission, identity, and redeeming power is woven throughout the earlier scriptures. As the Savior Himself declared, “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me” (John 5:39). One fruitful way to find spiritual nourishment in the Old Testament is to look for symbols, types, and narratives that point to Christ—the true Bread of Life (John 6:48). These accounts not only prepare the way for His coming but also deepen our understanding of who He is and what He offers to all who follow Him.
Types and Symbols of Jesus Christ in the Old Testament
Manna: The Bread of Life
When the children of Israel wandered in the wilderness, the Lord provided manna from heaven to sustain them daily. The Lord declared, “Behold, I will rain bread from heaven for you” (Exodus 16:4). Each morning the people gathered this miraculous food, described as “a small round thing…like coriander seed” (Exodus 16:14–15), sufficient for their immediate needs.
Jesus later revealed the deeper meaning of this provision: “I am the bread of life: he that cometh to me shall never hunger” (John 6:35). Just as manna sustained Israel physically, Christ sustains us spiritually. The daily gathering of manna teaches dependence upon God and reminds us that enduring spiritual life comes only through continual reliance on the Savior.
The Sacrificial Lamb
At the time of the Passover, Israel was commanded to select “a lamb without blemish” (Exodus 12:5) and to apply its blood as a sign of deliverance. This act preserved them from death and marked their liberation from bondage.
John the Baptist later identified Jesus as the fulfillment of this symbol: “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29). The Passover lamb prefigures Christ’s perfect, sinless sacrifice. Through His atoning blood, all who follow Him are delivered from spiritual death and freed from the bondage of sin.
The Brass Serpent
When Israel murmured in the wilderness, fiery serpents afflicted the people. The Lord instructed Moses to raise a brass serpent so that “every one that is bitten, when he looketh upon it, shall live” (Numbers 21:8). Healing came not through human effort, but through faithful obedience and trust in God’s appointed means.
Jesus explained the symbolism plainly: “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up” (John 3:14). This account teaches that salvation comes by looking to Christ with faith. His crucifixion, like the raised serpent, offers healing and life to all who turn to Him.
Jonah: Death and Resurrection
Jonah’s experience in the depths of the sea—spending “three days and three nights in the whale’s belly” (Jonah 1:17)—became a powerful sign of Christ’s future resurrection. Jesus Himself declared, “As Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth” (Matthew 12:40).
Jonah’s deliverance foreshadows Christ’s triumph over death. This parallel testifies that Jesus is the promised Redeemer who would conquer the grave and offer resurrection to all mankind.
What These Examples Teach about Jesus Christ
Together, these Old Testament witnesses teach that Jesus Christ is our sustainer, redeemer, healer, and conqueror of death. They show that God’s plan of salvation was established from the beginning and consistently revealed through inspired symbols and prophetic events. Beyond these examples, many readers are familiar with additional references—such as the messianic prophecies of Isaiah, the promised Seed of Abraham, and the righteous King foretold by the prophets—all pointing forward to Christ.
Living the Invitation to Seek Christ
In his message “Jesus Christ Is the Treasure,” Elder Dale G. Renlund encouraged us to “remember and always focus on Jesus Christ.” Studying the Old Testament with this purpose in mind transforms scripture reading from a historical exercise into a deeply personal act of discipleship. As we seek Christ in ancient texts, we become more attuned to recognizing His hand in our own lives—guiding, sustaining, and redeeming us today.
Conclusion
The Old Testament is far more than a record of ancient Israel; it is a powerful testimony of Jesus Christ. Through symbols such as manna, the sacrificial lamb, the brass serpent, and the experience of Jonah, the scriptures consistently point to the Savior’s mission and divine identity. As we study with intent to find Him, we are nourished spiritually and drawn closer to the living Christ. By remembering and focusing on Him—in scripture and in daily life—we discover that He truly is the greatest treasure.
For part of the translation, Joseph Smith used a seer stone. He placed it in a hat so he could see more clearly.
Miracles, Evidence, and the Power of God
by John Fisher (assisted by AI)
One of the most powerful testimonies in scripture comes from a man who had been blind from birth. When questioned and criticized for accepting a miracle that others could not explain—or would not accept—his answer was simple and unassailable: “Whereas I was blind, now I see.”
Elder Jeffrey R. Holland’s talk, “And Now I See,” invites us to consider that same kind of evidence-based faith. Not faith built on argument or eloquence, but faith grounded in lived experience. As Elder Holland teaches, God brings about His miracles in whatever way He chooses. Sometimes those ways are majestic and unmistakable. Other times, they are plain, unexpected, or even unsettling to human logic.
I share his conviction. The bringing forth of the Book of Mormon was no less a miracle than the healing of the blind man. The same God who used spittle and clay to open mortal eyes used His power—and a young man named Joseph Smith—to bring forth scripture that has opened spiritual eyes across the world, including my own.
Evidence of God’s Ways
In John chapter 9, the Savior does not debate theology with the Pharisees. He does not explain how the miracle will work. He simply acts. He mixes clay, anoints the man’s eyes, and sends him to wash. The miracle follows obedience, not comprehension.
This story teaches a vital truth: God is not constrained by our expectations of how miracles should occur. As Elder Holland reminds us, we often struggle when divine help comes through ordinary instruments—through plain people, simple means, or unexpected processes.
History is filled with examples of humanity resisting God’s chosen methods:
Naaman rejecting the Jordan River.
Israelites refusing to look at the serpent on the staff.
Critics dismissing a book of scripture because of how it came forth rather than what it testifies of.
Yet God continues to work through the humble and the unlikely. A baby in a manger. Fishermen as apostles. A young, unlearned farm boy in New York. And pages in a book that testify—clearly and powerfully—of Jesus Christ.
The Book of Mormon as Miracle
For Elder Holland, the Book of Mormon became his sight-giving miracle. Not through clay or water, but through words, witness, and the Spirit. I echo that testimony without hesitation.
The Book of Mormon has been a rod of safety for my soul. It has clarified my understanding of the Savior’s universal love, His redeeming grace, and His ongoing involvement in human history. When darkness and confusion arise—as they inevitably do—it has provided light, direction, and reassurance.
Critics have long attacked the manner of its coming forth, labeling it impractical or implausible. But the explanation has always been the same: it was translated “by the gift and power of God.” That statement is not evasive. It is declarative. God does not submit His miracles to peer review. He reveals them to hearts willing to see.
My Testimony
Like the healed man, I cannot deny what I have experienced. The evidence is not theoretical. It is personal. I have seen lives changed, faith strengthened, and understanding deepened through the Book of Mormon’s witness of Jesus Christ.
God has that power. He can heal with clay and spittle. And just as surely, He can bring forth scripture through His chosen servant. The method does not diminish the miracle. It declares it.
Where I once had questions, now I have clarity. Where I once sought proof, now I recognize evidence. And like Elder Holland, I say with confidence: I once was blind, but now I see.
Quotes for Reflection
“Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.”
“That the works of God should be made manifest.”
“God can bless us by whatever method He chooses.”
“Some things are both plain and precious.”
“The impact of the Book of Mormon in my life is no less miraculous than was the application of spit and dirt placed on the blind man’s eyes.”
It has been hurled at me that the means by which this book came to be were impractical, unbelievable, embarrassing, even unholy. Now, that is harsh language from anyone who presumes to know the means by which the book came to be, inasmuch as the only description given about those means is that it was translated “by the gift and power of God.”
Questions for Follow-Up
How do I respond when God’s answers come in plain or unexpected ways?
Am I more focused on how a miracle happens—or that it happens?
What evidence of God’s hand have I personally experienced that I cannot deny?
How has the Book of Mormon influenced my understanding of Jesus Christ?
In what ways might I be dismissing divine help because it arrives “in disguise”?
Like the man in Jerusalem, I offer my witness plainly. God lives. Jesus is the Christ. And the Book of Mormon stands as a modern miracle—no less real, no less powerful, and no less divine than sight restored to blind eyes.
Every one of us longs for a fresh start—a moment when we can lay down what weighs on our hearts and begin again with hope. In his powerful General Conference message “Jesus Christ and Your New Beginning,” Elder Patrick Kearon teaches that new beginnings are not rare spiritual privileges reserved for the few; they are the very heart of the gospel of Jesus Christ. Through Him, every one of us—no matter our history, weaknesses, or discouragements—can rise again. Even me. Even you.
Summary of Elder Kearon’s Message
Elder Kearon begins by highlighting a profound scriptural understatement: “Jesus went about doing good.” This simple phrase cannot contain the immeasurable compassion, mercy, power, and goodness of the Savior’s earthly ministry. He touched the untouchable, lifted the broken, forgave the sinner, healed the sick, and raised the dead. To every person He encountered, the Savior offered a new beginning.
These new beginnings are not limited to ancient stories. Elder Kearon teaches that Jesus offers the same new beginnings to us—every day, every week, and every moment when we turn toward Him. Baptism, covenants, repentance, sacrament, and enduring faith are pathways through which He invites us to “walk in newness of life.”
Repentance, Elder Kearon reminds us, is not meant to be a fearful concept. It is joyful. It is hopeful. It is a daily gift that opens the door to change. Through Jesus Christ, we can shed old patterns and rise with renewed spirit—even when we feel stuck, discouraged, or imperfect.
Five Quotes That Illuminate the Message
“All of us can have a new beginning through, and because of, Jesus Christ. Even you.”
“He is the very essence—and source—of goodness!”
“Jesus gives us as many new beginnings as we need.”
“You don’t have to be who you’ve been before.”
“New beginnings are at the heart of the Father’s plan! Fresh starts are the mission of the Son!”
Personal Application: My Own Need for New Beginnings
As I reflect on Elder Kearon’s message, I feel the Savior’s invitation deeply. I have places in my life where I need new beginnings—where I long for His forgiveness, strength, and renewing grace. Like many, I stumble in familiar ways and sometimes feel weighed down by the very patterns I want to overcome. Elder Kearon’s message reminds me that Christ does not tire of offering new starts, even to me.
My Personal Need for Renewal
Writing and Research Goals:
I often feel discouraged when I don’t meet my personal writing and research goals. The gap between what I want to accomplish and what I actually do sometimes leaves me overwhelmed. I need a new beginning—one grounded in discipline, compassion for myself, and Christ’s enabling power.
Scripture Study and Prayer:
I don’t study the scriptures or pray as consistently as I should. I know the peace and clarity these habits bring, yet I drift. The Savior offers me the chance to begin again—to rebuild spiritual habits one quiet moment at a time.
Type 2 Diabetes and Healthy Eating:
I struggle with my eating and diet. I put on weight and reach for unhealthy snacks. I know better, and yet I fall back into old patterns. The Lord invites me to a fresh start—not just to “try harder,” but to let Him strengthen my desire for health and self-mastery.
Emotional Responses and Relationships:
When discouraged, I sometimes become grumpy or irritable. I react in ways that hurt my dear sweetheart wife—who deserves affection, gentleness, kindness, and love. I need a new heart. I want to replace impatience with warmth, worry with gratitude, and frustration with kindness.
Replacing Old Habits with New Ones:
Elder Kearon teaches that we really can become new creatures in Christ. I feel that truth. I need new habits—habits that nourish my body, deepen my spirit, and strengthen my relationships. The Savior does not expect me to change alone. His grace is the power that makes lasting change possible.
What I Know Because of Jesus Christ
Because of the Savior, my failures are not final.
Because of Him, my weaknesses do not define me.
Because of Him, every day is a new dawn, a new beginning.
Conclusion: A Hopeful and Encouraging Future
Elder Kearon ends with a reminder that the greatest new beginning in history occurred when Jesus Christ rose from the tomb. Through His Resurrection and Atonement, every one of us can rise—from sin, from discouragement, from unhealthy habits, from fear, from spiritual fatigue, from emotional struggle.
There is no “too late.” There is no “too many times.”
The Savior offers a new beginning today—right now.
With His help, I can change. You can change.
We can walk forward with hope, courage, and confidence that Jesus Christ—the Author and Finisher of our faith—will walk beside us as we take every small, imperfect step toward Him.
New beginnings are real. They are personal.
And they are available as often as we need them.
The building committee of the first LDS Chapel in Edmonton on Whyte Avenue: Back row, Dr. Harold Russell, Art McMullin, Jack Sheppard, Alec Muirhead, Alma Low, Vi Wood, Royden Low. Front row, Eldon Tanner, president of the Edmonton Branch, Glen Fisher, mission president, and Morgan Pitcher
N. Eldon Tanner, the Edmonton Institute, and a Tradition of Sabbath Blessings
By John Fisher (assisted by AI)
In Sunday School class today we talked about D&C 130:21. "When we obtain any blessing from God, it is by obedience to that law upon which it is predicated." I was reminded of a promise N. Eldon Tanner, then president of the Edmonton Branch, made to students attending the University of Alberta.
For generations of Latter-day Saint students attending the University of Alberta, the Latter-day Saint Institute of Religion has been more than a classroom or a study hall—it has been a spiritual anchor. Its origins trace back to the leadership, vision, and personal influence of N. Eldon Tanner, whose service in Edmonton left a lasting legacy that shaped thousands of young lives, including my own.
Who Was N. Eldon Tanner?
Nathan Eldon Tanner (1898–1982) was one of Alberta’s most respected Church and political leaders. Raised in southern Alberta near Cardston, he grew up with a strong work ethic, eventually working as a schoolteacher, storekeeper, businessman, and later a prominent government minister. He married Sarah Merrill, my father's first cousin.
Election to the Alberta Legislature
In 1935, Tanner was elected Member of the Legislative Assembly for Cardston, joining the dramatic political shift that occurred that year in Alberta. He quickly earned a reputation for integrity and was appointed Minister of Lands and Mines, where he modernized the department and was admired for his honesty and administrative skill.
Branch President in Edmonton
In 1938, Tanner was called as branch president of the Edmonton Branch, located in a city growing rapidly with an influx of young Latter-day Saint university students—many from southern Alberta—seeking degrees at the University of Alberta.
This was a formative period for the Church in Edmonton. Tanner’s leadership was characterized by:
Strong pastoral care for students far from home
An emphasis on spiritual discipline and Sabbath observance
Vision for a dedicated center of religious education near the university
His Influence on the First Institute Building
One of Tanner’s most-lasting legacies in Edmonton was laying the groundwork for what would become the first LDS Institute of Religion building in the city.
Historical Timeline of the First Institute Building
Land acquired:14 October 1949
First classes held in the unfinished building:9 October 1952
Official dedication by Harold B. Lee:14 October 1953
This building, located next to the University of Alberta campus, was the first institute building constructed outside of the United States—a fact that speaks to the strength and foresight of Edmonton’s early Church leaders.
Tanner’s influence was central in rallying the early Saints, organizing the branch, and initiating the effort that eventually led to the institute’s construction.
My Experience With the Edmonton Institute
When I arrived at the University of Alberta in 1967, the institute building Tanner helped make possible was the one where I attended classes. It stood just steps away from campus and served as a spiritual home for Latter-day Saint students navigating university life.
Students told stories of earlier generations—those who had come north from Cardston, Raymond, Magrath, and other southern Alberta towns—who had known N. Eldon Tanner personally during his years as branch president. Many remembered the same message he repeated to the young people:
If university students would refrain from doing homework on Sundays, attend their Church meetings, and honor the Sabbath, the Lord would bless them in their studies.
This wasn’t just a phrase—it became a tradition.
By the time I was at Institute in 1967, this counsel was still being quoted frequently.
Remarkably, I even heard it again during my doctoral studies from 1984–1988, decades after Tanner himself had left Edmonton.
The New Edmonton Institute: A Continuation of His Legacy
The growth of the Church and the University of Alberta student population eventually made a new building necessary.
Timeline of the Second Institute Building
New two-storey institute building completed:1987
Dedicated:29 November 1987
This new building stood as a continuation of N. Eldon Tanner’s original vision—a place for young adults to anchor themselves spiritually while pursuing academic excellence.
A Man of Integrity
Throughout his later Church service—including decades in the First Presidency—Tanner repeatedly taught the importance of:
Keeping one’s word
Living honestly
Honoring commitments
Placing spiritual priorities first
His messages on integrity became some of his most memorable contributions to Church teachings.
Conclusion
N. Eldon Tanner’s influence on Latter-day Saint students in Edmonton spans generations. Through his leadership as branch president, the groundwork for the first institute building was laid—a building that later shaped my own university years. His teachings about Sabbath observance, spiritual priorities, and integrity continued long after he left Alberta and found their way into the daily lives of the young adults who passed through the University of Alberta Institute.
From the first institute built in 1953, to the new building dedicated in 1987, Tanner’s legacy remains woven into Edmonton’s Latter-day Saint history—a reminder that when we honor the Lord, the Lord honors our efforts.
"The Sermon on the Mount," painted by the Danish artist, Carl Heinrich Bloch.
A Three-Step Plan to Becoming a Peacemaker
By John Fisher (assisted by AI)
Jesus said: "Blessed are the peacemakers: for they shall be called the children of God."(Matthew 5:9)
In a world often defined by polarization, outrage, and conflict, the ancient promise delivered on the Mount of Olives resonates with profound relevance: "Blessed are the peacemakers: for they shall be called the children of God." During the October 2025 General Conference, Elder Gary E. Stevenson extended a powerful, enduring invitation, urging us to become modern-day peacemakers. Recognizing that peace often seems distant amid global commotion, Elder Stevenson provided clarity by outlining three essential spheres where we can begin our work: in our hearts, in our homes and families, and in our communities.
Elder Stevenson’s counsel reminds us that this crucial work is a personal one. The journey to greater peace begins by transitioning from a participant in the "culture of conflict" to a deliberate builder of bridges. Below, I outline an action plan for applying Elder Stevenson's three points in my own life.
My Personal Peacemaker Action Plan
My plan focuses on taking deliberate, specific steps within each of Elder Stevenson’s three suggested spheres to implement meaningful change.
1. Peacemaking in My Heart (Internal Renewal)
My heart is the foundation of my actions. To align my heart with the principles of peace, I commit to the following internal disciplines:
Guard Against Criticism: I will change my heart by consciously not criticizing others in my thoughts or words.
Filter Digital Input: I will avoid social media platforms and content that are critical or abusive, choosing instead to engage only with uplifting content.
Elevate Language: I will actively use better words when appropriate, recognizing the power of language to build or destroy.
Control Thought Life: I will focus on stopping unkind, evil, or negative thoughts about other people before they take root.
Forgive and Release: I will seek out those I feel have abused me or against whom I hold a grudge and work toward genuine forgiveness, releasing the personal burden of resentment.
2. Peacemaking at Home (Family Foundation)
To improve the situation in my home, I will focus on the power of my words and my efforts to understand my family members:
Speak Only Kindness: I commit to speaking only love and kind things to everyone in my home. I will pause before reacting to ensure my words are constructive, not critical.
Seek Understanding: I will actively try to understand where others are coming from. This means listening with patience, seeking clarity over winning an argument, and applying the principles of gentleness and meekness.
3. Peacemaking in the Community (External Service)
I will extend the peace established in my heart and home outward into my community through actions of respect and service:
Serve the Needy: I will actively look for ways to help others in need in my neighborhood or community, volunteering my time and resources.
Universal Respect: I will always treat others with respect, regardless of their background, beliefs, or standing in the community, seeing them as children of God.
Conclusion: Lead with an Open Heart
The call to be a peacemaker is an invitation to lead with strength, not weakness. As Elder Stevenson taught, peacemaking requires courage, gentleness, and a refusal to sacrifice principle while still seeking compromise and understanding.
By consistently executing this three-step plan—refining my heart by controlling my thoughts, renewing my home with kind words, and reaching out to my community with respect—I can fulfill my divine role as a builder of peace and draw closer to the Prince of Peace, Jesus Christ.
Follow-Up Questions for Reflection:
What is one specific "digital bridge" you can commit to building this week, and what is one social media habit you will stop?
How would practicing "long-suffering" and "meekness" change the next tense discussion you have with a family member?
Who is one person you can choose to forgive this week, and what action will you take to "repair and reunite" that relationship?
Keywords: Peacemaking, Forgiveness, Conflict Resolution, Digital Citizenship, Christlike Attributes
